Who Said That?

"In one important sense, Marxism is a religion.  To the believer it presents, first, a system of ultimate ends that embody the meaning of life, and are absolute standards by which to judge events and actions; and, secondly, a guide to those ends which imply a plan of salvation and the indication of the evil from which mankind, or a chosen section of mankind, is to be saved.  We may specify still further:  Marxist socialism also belongs to that subgroup which promises paradise on this side of the grave."

Please leave your guess in the comments section using the link below.  Please no google searches or cheating. Don’t ruin it for everyone else!

Answer to follow

Riddleblog and Blessed Hope Podcast Updates:

• A new musings photo taken on a sleepy afternoon in the Eastern Sierras. I’m about to finish a good cigar, some lemonade, and read more of good book. There were deer meandering through area just a few feet away earlier in the day

• Lord willing, look for Season Five of the Blessed Hope on Paul’s Epistle to the Romans later this Spring

• Lots of Riddleblog updates/corrections of late

Thinking Out Loud:

• So glad to see the Most Interesting Man in the World (Jonathan Goldsmith) back on the Dos Equis commercials! You were missed!

• Putting sporting events like MLB opening day (Yankees vs. Giants) on Netflix, March Madness and college football games behind paywalls ain’t gonna go over well. Not with me anyway

• I am all in favor of taking out Iran’s nuclear program, but after King Charles and Prince William praised Ramadan and ignored Easter, perhaps we should also be worried that the first Islamic nation to possess nukes might just be Great Britain

• For the media hand-wringers still refusing to see any possible victorious outcome of Epic Fury, keep in mind that for the last 47 years, the Shia revolutionary government of Iran has been declaring “death to America.” Unlike lemming-like progressives in America who chant slogans, the implications of which they don’t fully understand (i.e., “defund the police,” “free Palestine”), the Shia Revolutionaries really mean it—they have killed over a thousand Americans, countless Israelis, blown up embassies, and turned their guns and torture apparatus upon 30,000 (or more) of their own people. The Iranian Shia government is an apocalyptic death cult! Do we want these guys to have nuclear weapons? No! Do we trust them to self-disarm? No! This needed to be done. Not easy, but still . . . it needed to be done—for the sake of a real and lasting peace

• A bit of realpolitik making the rounds: If we as a nation are not willing to endure short-term higher gas prices or take military casualties (terrible as those are) to root out a long time state sponsor of terrorism in Iran, then America is not really a superpower

• Trump’s ever-shifting and vague strategic goals and inability to articulate them clearly is an altogether different matter—those who know him claim it is intentional and tactical. But from now on let Marco do the talking, please . . .

• And despite higher gas prices now, don’t overlook the fact that the eventual peace dividend of a free (or defeated) Iran will be huge. Cheaper gasoline and LNG prices, a working peace between Israel and the Arab gulf states (along the lines of the Abraham Accords), and we can greatly reduce our military footprint in the region with huge defense savings

• The way Mossad commandeered the traffic cameras in Tehran to spy on the Mullah’s comings and goings makes me nervous about them here—whoever is watching might catch me in a fast food drive through cheating on my diet

• Predictive Betting Sites (i.e., Polymarket, Kalshi) are all the rage. How long before there’s a Christian equivalent? We could bet on whether or not Scott Clark wears a hat during his next Heidelvideo. Or we can bet on how many books Harrison Perkins will get published next year? Someone may even want to bet on whether or not I find a new way to introduce my show notes during the Blessed Hope?

Currently Reading:

The second of three books in Michael Horton’s must-read series on the “divine-self,“ Magician and Mechanic is a real eye-opener. Horton continues to lay out the fascinating historical background to the contemporary embrace of the “spiritual but not religious” phenomenon. Horton’s project makes the case that this is nothing new, historically speaking, even if new to us.

In this second volume of the series, Horton covers the historical ground from the Renaissance to the Scientific Revolution with some very surprising stops along the way (Erasmus, Thomas More, Christopher Columbus, J. H. Alsted, Thomas Hobbes) and some not so surprising (Savonarola and various Anabaptists). There is much here, so I will briefly summarize big picture themes and leave the details to Michael to explain. His thesis is that the various subjective and hermetic religious expressions of the axial age (the eighth-third century BCE—covered in volume one) never really disappear, but resurface in unanticipated ways throughout the time period Horton covers in volume 2, the Renaissance and the Scientific Revolution following.

Horton identifies two new factors which greatly impact the axial impulse—the divine self seeking some sort of self-realization—in this period. One new factor is the apocalyptic millennialism of Joachim of Fiore (1135-1202). Joachim famously proposed that history unfolded in three stages. The age of the Father was the Old Testament era, the age of the Son ran from the New Testament through to Joachim’s own time, and a third age (the age of the Holy Spirit) was thought to be imminent. The hoped for dawn of the third age added a millennial expectation and fervor since the current religious institutions and governments (which were thought to be corrupt, materialistic, and too political) will give way to the utopian rule of the just and the exercise of perfect love.

Horton recounts in remarkable detail how the critical impact of Joachim’s apocalyptic millennialism appears in multiple thinkers and movements. Joachim is a significant figure—his impact is often overlooked—and is the father of the modern idea of progress. The surprisingly widespread expectation was that the present limits of Christendom and orthodox Christian doctrine would be upended in the new age of the Spirit, which was as yet unrealized, but soon to come. This millennial expectation along with various forms of pantheism and mysticism became the framework for much of the Renaissance era’s surprising interest in astrology, alchemy, kabbala, magic, purgation, and a host of other superstitious practices. These were thought to be the means of discovering the true self which was androgynous—the difference between male and female being just one of the limits to be overcome through the ascent to the fullness of the divine self. The theodicy (the consequence of evil) was often interpreted as God engaging with the material world and its physical limits—something with which the truly “spiritual” must likewise seek to overcome.

A second factor was the redefinition of the Christian doctrine of God. The three persons of the Trinity were commonly re-defined by the self-deifiers as states of existence or developmental stages within God, who is also in the process of “becoming.” The language of God “becoming” is a true red flag with these thinkers, revealing their various heresies disguised with biblical language.

As but one example, pantheistic notions (perhaps panentheism) can be found in the writings of the widely influential German mystic Jakob Böhme (1575-1624). Describing the relationship between Böhme and hermetic spiritualism upon which he draws, Horton describes how in Böhme’s mind, “the corporeal world falls up the side of appearances rather than reality. On the one hand, God needs the world for the self-manifestation essential to his own inner transmutation. On the other hand, matter is transmuted into spirit, creation into creator. Thus the world is God’s appearing” (206). The Creator-creature distinction of orthodox Christianity is obliterated. Böhme, who lived and worked in Lutheran circles was repeatedly forced to dodge accusations of heresy for obvious reasons.

One surprising figure appearing in Horton’s narrative is Christopher Columbus. Another is Amerigo Vespuci, for whom our corner of the New World is named. Since the age of the Spirit had not yet dawned in fullness, many thinkers of the period (such as Thomas More, the author of Utopia) thought that perhaps the age of the Spirit demanded a New World, whose inhabitants (the native Americans) were thought to be the lost tribes of Israel, and whose apparent “innocence” may reflect the ideals of the coming age of the Spirit. Horton notes that several prominent historians—who focus upon this period—claim that Columbus actually presented to the Spanish monarchy a plan to bring the gold of the New World back to Spain to fund the recapture the site of the church of the Holy Sepulcher in Jerusalem and rebuild the city in preparation for the Second Coming (166). One writer, cited by Horton, speaks of Columbus’s apocalyptic interest as “a frenzied preoccupation with a bizarre millennarianism” (168). Not much has changed when it comes to prophetic punditry.

All in all Magician and Mechanic is a fascinating narrative, challenging the secularization thesis, namely, that the scientific rationalism of the Enlightenment and Renaissance was the key factor in overturning Christendom as a political bulwark and even Christianity itself when thought of as a divinely revealed religion. As it turns out, a number of key factors in this demise might be much closer to home.

Must reading! I can’t wait for volume 3, which covers the modern age.

Recommended Links:

• Horton on transhumanism

• Highly recommended: Carl Trueman on the Remnant with Jonah Goldberg

• Clark clobbers Webbon. Well done and much needed

• Harrison Perkins on covenant theology resources. Very helpful!

• Keith Mathison’s top ten biographies of Martin Luther

• Great reading list from Reformed Forum

• An interesting take on the decline of dispensationalism

• Here’s a catalogue of Ben Sasse’s senate speeches, interviews, and media appearances all in one place!

Other Stuff You May Find Amusing:

• This is easily the headline of the year

• This is worth lining up for! One of life’s joys

• As if I needed another reason to hate squirrels

• Swell, another harbinger of doom. Makes me a bit nervous about why crows love my yard

• Cats will eat almost anything

• In the name of Jesus, “Stick `em up!

• An Episcopal priest stealing baseball cards? Yup Topps or DonRuss?

• OK, this is crazy, frightening, horrifying, yet sort of remarkable. How does this happen?

• Daily Mail strikes again — your authoritative source for end times nuttery

• Even Roman Catholics are getting in on Antichrist speculation. I wonder what this fellow thinks of WCF 25.6?

• No wonder our Roomba is acting up

• What happens in Vegas doesn’t stay there

• Is that stuffed owl real? Yup

• Graffiti has been around a long time. Ancient tourists vandalize Egyptian tombs

• Another surprising use (with a bad outcome) for google translate

Previous Musings: February Musings (2/25/2026)

Video: Okay, this is just plain weird. Weird, but catchy. Those costumes . . .

A Reading for Easter -- Luke 24:1-12 (ESV):

But on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared. And they found the stone rolled away from the tomb, but when they went in they did not find the body of the Lord Jesus.  While they were perplexed about this, behold, two men stood by them in dazzling apparel.  And as they were frightened and bowed their faces to the ground, the men said to them, “Why do you seek the living among the dead?  He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.”  And they remembered his words, and returning from the tomb they told all these things to the eleven and to all the rest. Now it was Mary Magdalene and Joanna and Mary the mother of James and the other women with them who told these things to the apostles, but these words seemed to them an idle tale, and they did not believe them.  But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened.

A Collect for Easter (URCNA Forms and Prayers):

Holy Father, giver of all perfect gifts, we join the heavenly choir to herald the news that you have defeated the powers of sin, death, and condemnation by the victory of Jesus Christ your Son over the grave. We confess that the circumstances of this present age often rise up to testify against the promise that you have declared in your Word. Nevertheless, we bring the experience of our hearts under your judgment: You have raised Jesus Christ from the dead as the first fruits of the whole harvest at the last day. As in his resurrection you have brought the new creation into this passing evil age, raise us up and seat us with Christ—in this life, through faith, and in the next, beholding with our own eyes the resurrection of our bodies in life everlasting. All of this we pray, with joy and thanksgiving, in Christ’s name. Amen. 

For Good Friday, a reading from Luke 23:44-49 (ESV). 

It was now about the sixth hour,  and there was darkness over the whole land until the ninth hour,  while the sun's light failed. And the curtain of the temple was torn in two. Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last. Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!”  And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts.  And all his acquaintances and the women who had followed him from Galilee stood at a distance watching these things.

The Collect for Good Friday (The Book of Common Prayer):

Almighty God, we ask you now to graciously look upon your people, for whom our Lord Jesus was betrayed and given over into the hands of wicked men, to suffer death upon the cross for us and for our sins.   Lord you have made all men and women and do not desire the death of a sinner, but rather that they should turn from their wickedness and live, have mercy upon all those who neglect your gospel, and especially have mercy upon your ancient people Israel; take from them ignorance of the gospel, hardness of heart and contempt from of your word, return them to Christ, so that all Israel may be saved; and so that they, together with believing Gentiles, might be joined together into one flock, under one shepherd, Jesus Christ, in whose name we pray, Amen.

A  Collect for Good Friday (URCNA Forms and Prayers):

Our Father, who so loved the world that you gave your only-begotten Son, we acknowledge and marvel at your mercy.  Even while we were enemies, you reconciled us; even while we were strangers, you made us co-heirs with Christ of all eternal blessings; even while we stood condemned, you redeemed us; even while we were imprisoned, you delivered us from the tyranny of sin, death, and the devil.  On this solemn occasion, we loathe our miserable estate and celebrate your marvelous grace.  Beneath the cross of Christ, we come to know that ours is the guilt, but yours the forgiveness; ours the condemnation, but yours the gift of justification; ours the bondage, yet yours the freedom of adoption and new obedience.  Even the faith with which we confess our dear Savior’s sacrifice was won for us by his death.  Therefore, we cry out to you in sorrow for our sins and in thanksgiving for your gift.  Give us the grace, we pray, to receive again this word of the cross which alone can refresh us on our pilgrim way, and send us out again into the world as witnesses to “the Lamb of God who takes away the sin of the world” (John 1:29).

Fire–An Ever-Present Danger

If you live in Southern California, you are far too familiar with frightening scenes of wind-driven brush fires consuming everything in their path. When a brush fire strikes, vital watershed, expensive properties and homes are destroyed in minutes. People and animals are displaced, the skies turn black, and panic is the rule of the day. And yet as James reminds us, a more painful kind of damage can be done almost instantaneously by the human tongue. The words which we speak are capable of great destruction. Just as a small spark can create a horrific fire, our words can inflict great personal pain, or even destroy someone’s reputation which they’ve worked a lifetime to build. And then there is the fact that our words reveal how deeply and thoroughly sin resides in our hearts. The words which we speak reveal to everyone our deepest thoughts, they uncover our true character, and they expose how wise we may or may not be. A brush fire causes great havoc and damage. But the damage done by a fire often pales in comparison to the damage which can be done by the human tongue.

A Bit of Level-Setting

When we left off last time, we discussed one of the most controversial passages in all the Bible–James 2:14-26. In that passage, James makes his case that a living faith (i.e., a justifying faith) is a faith which inevitably manifests itself in good works. James has carefully set out the cause and effect relationship between regeneration, faith, and good works. In James 1:18, our Lord’s brother told us that God has brought us forth (regeneration) through the word of truth (the gospel). In verse 21, James speaks of how that same word has been implanted in our souls, inevitably giving rise to faith (James 2:1). Believers are to receive that word with meekness and humility. And that same word, which is able to save our souls is also to be obeyed. Says James in verse 22 of chapter one, “be doers of the word and not mere hearers only.”

In James 2:10, James tells us that the law of God exposes all of us to be sinners. If we break but a single commandment, we are as guilty as though we had broken every commandment. Sin but a single time and God regards us as law-breakers. And yet, Jesus Christ has fulfilled the law through his own perfect obedience to the Lord’s commandments. Because Jesus Christ has died for all of those times we have failed to keep the law, for the Christian, the law is now described as a “law of liberty.” As James puts it, the Christian who gazes upon the law perseveres during trials. Such a person is a doer who acts. But the one who only hears, but does not do, is like someone who looks at himself in a mirror and then immediately forgets what he looks like. The law exposes sin, reckons people law-breakers, and smokes out those who are mere hearers of the word only. When such people make a profession of faith in Christ, that profession is not accompanied by good works. They may claim to follow Christ, but give no hint of actually following him. They “hear” but they do not “do.”

When it comes to the matter of justification, James is answering the question “how can we tell if someone’s faith has justified them?” Says James, “show me your faith apart from works, and I will show you my faith by my works.” Genesis 15:6 tells us that Abraham believed God, and Abraham was reckoned as righteous before God (justified). But as James points out, Abraham’s “faith was active along with his works, and his faith was completed by his works” (v. 22). James’s point is that the faith which justifies is a living and active faith which, in turn, produces good works. This is what James is getting at when he says “you see that a person is justified by works, and not by faith alone” (v. 24). If someone claims to have faith in Christ, but gives no evidence (good works) of struggling to obeying God’s commandments, then whether or not they have truly trusted Christ remains an open question.

What Doers of the Word Are to Do

Having told his reader why good works are the necessary fruit of a justifying faith, James now begins a discussion of how true religion is manifested in the life of a Christian. In chapters 3-5, James addresses a number of topics. In the first twelve verses of chapter 3, James speaks of the destructive power of human speech (the tongue). This is our topic in this exposition. Then in verses 13-18 of chapter 3, James addresses the importance of seeking divine wisdom and the need to cease relying upon human wisdom. In chapter 4, James warns his reader of the danger of worldliness–in this case, fighting, quarreling and speaking evil of one another–before going on to warn his readers not to boast about tomorrow when they don’t know what tomorrow actually holds. James will then warn the rich not to trust in their riches, he exhorts his persecuted readers to be patient in the midst of their suffering, before closing the letter with a treatment of the prayer of faith. According to James, these are the acts of a pure and undefiled religion.

While the first two chapters of James have a logical order (as James explains the cause and effect relationship between the word, faith, and good works–the word is the cause of faith and works are the effect of faith–the final chapters of James presuppose what is said in the first two chapters. At first glance there is not really a discernible order to the topics which James addresses. Perhaps the best way to understand the final three chapters simply is this–these are pressing issues in the churches to which James is writing. All of the matters touched upon by James are probably things which are beginning to fester and create problems in the churches of the dispersion. This is why James’s exhortations are so direct, and contain no explanation, which, apparently, was not needed.

That this is likely the case can be seen in verses 1-3 of James 4 when James speaks to some of the issues plaguing the churches.

What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, to spend it on your passions.

If this kind of quarreling was even then going on within the churches, James’s exhortation to be doers of the word and not hearers only is realized when God’s people tame their tongues, seek wisdom from above, avoid worldliness, stop boasting about the future, stop trusting in riches, and when they ask God in faith for all good things.

Our Speech Reveals Our Secrets

As someone once put it, “words are also works.”[1] Given all that we’ve read in the Book of James so far, it should come as no surprise that at some point in this epistle James would tackle the subject of our speech to one another other, and in doing so, James cautions us of how destructive our words can be, and why we need to struggle to tame our tongues.

James does not pick this subject of human speech and the damage it can do out of thin air. James has just given us a rather direct argument that our faith is justified (vindicated) by our good works. Since James’s words often echo the teaching of Jesus, one passage which may lie behind James’s discussion here is one of our Lord’s sayings in which Jesus directly ties our speech to our justification/vindication. In Matthew 12:37 Jesus states “for by your words you will be justified, and by your words you will be condemned.” It sure sounds like James is virtually echoing these words from Jesus. If our good works are the vindication (justification) of our faith, and Jesus specifically ties this to our speech, then it would only be natural for James to do the same thing.[2] The nature of our speech must reflect our profession of faith in Christ.

When we consider Jesus’s teaching elsewhere in Matthew’s gospel about the connection between the sinful human heart and the tongue, we see why James addresses this topic as he does. After calling the Pharisees a “brood of vipers!” Jesus goes on to ask them, “how can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks.” The human heart is filled with sin. But we cannot see into the human heart where sin lies hidden. While we readily accept the fact that we cannot see into someone else’s heart, what we have to understand is that we are not very good at evaluating the condition of our own hearts. It is hard for a sinner to objective when evaluating their own sinful hearts!

But Jesus makes it perfectly clear that one of the best windows into our own sinful nature is our speech. What we say often reveals what would otherwise remain hidden deep in our hearts. In the next few verses, James is making much the same point as Jesus. Our speech gives it away–we really are sinners, no matter how well we disguise it. As Ben Franklin says in Poor Richard’s Almanac, “it is better to be thought a fool than to speak and remove all doubt.” The same thing applies to the connection between our sinful nature and our tongues. How often do our words expose what otherwise lies hidden inside? How often do our words prove that the Bible accurately portrays human nature (indeed our own nature) as sinful? How easily do our words come forth, even though they do great damage to others?

Speech and Wisdom

Given the connection between our speech and what we truly are inside, this explains why Jews considered one important indication of the depth of someone’s wisdom to be whether or not they knew when and where to remain silent. Throughout the Old Testament (especially in the Book of Proverbs) godly speech was considered a manifestation of someone’s faith and wisdom. Likewise, Proverbs tells us that ungodly speech reveals the true state of the human heart. Take Proverbs 10, for example. In verse 8, we read, “the wise of heart will receive commandments, but a babbling fool will come to ruin.” In Proverbs 11:9, the author states: “With his mouth the godless man would destroy his neighbor, but by knowledge the righteous are delivered.” And then finally, in Proverbs 12:18, the author tells us that “there is one whose rash words are like sword thrusts, but the tongue of the wise brings healing.” No doubt, this capacity of the human tongue to reveal what is hidden in our hearts, as well as to bless and to curse, is an important theme in the wisdom literature of the Old Testament.

And so as we turn to our passage, it is pretty clear that James not only draws upon the words of Jesus, but he is also drawing from the Wisdom literature of the Old Testament. As James moves into his discussion of how “hearers” should “do,” James seems to be aiming his words at teachers. But while James may begin with teachers, we need to understand that James is not limiting his discussion to teachers only. As we go through the passage, we will see that James’s words apply to all of us, including teachers.

In verse 1, James writes “not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” Before tackling the destructive nature of the tongue, James begins by warning teachers that any who presume to teach will be judged by God with a greater strictness. In James’s day, a teacher would have been someone like a Rabbi, who was charged with the task of teaching from the Scriptures–in this case, the Old Testament, since none of the New Testament was yet written, although the apostolic church also relied upon the memorized sayings of Jesus.[3]

By using the plural here (“we”) James considers himself as a teacher, and therefore someone also held to this higher standard. Indeed, James warns anyone who presumes to teach to be fully aware that they will be held to a higher standard than those who are being taught. This warning stems from the fact that the responsibility to teach correctly is great, because to teach incorrectly about the gospel has such serious consequences upon the hearers–leading people astray from the truth and to a false confidence in human righteousness. All of us who teach must weigh this warning very carefully, and not enter into a teaching ministry unless called by the church, and only after our internal call is verified through an external call from the other office-bearers in the church. Just think of how much damage has been done by those who think they are called to teach, but who are not.

Bridling Our Tongues

In verse 2, James moves beyond those who teach, to address all Christians, noting that all of us stumble because of our inherent sinfulness. “For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.” James’s point is that since we all stumble, we are prone to imperfection, and we will inevitably struggle bridling (controlling) our behavior. Yes, James exhorts us to be “doers” and not “hearers.” But James is not a perfectionist. James exhorts us to tame our tongues (he expects us to do so), but he also realizes that we are all sinners who will inevitably stumble, revealing ourselves to be law-breakers. It is only the Christian (who is already justified by faith) who is able to “do” what they “hear.” Even then, says James, every Christian will stumble. But despite continually stumbling, the Christian will struggle to tame their tongue.

Beginning in verse 3, James offers a series of illustrations designed to prove the power of the tongue and how such a seemingly insignificant body part, can exercise so much destructive power. The first illustration James uses is that of a horse’s bridle. “If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well.” A horse is a powerful animal, but a small bit in a horses’ mouth can direct the whole animal. The same holds true for a ship. “Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs.” In James’s day, most ships depended upon the power of the wind, although certain warships utilized slaves to row the vessel at a higher speed in times of battle. But even a great ship is steered by a very small piece of wood–a rudder.

Having given us these wonderful illustrations, in verses 5-6, James laments, “So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell.” In the ancient world a forest fire was an impossible foe. There were no fire-breaks, firefighting aircraft, or fire-engines. People were totally at the mercy of such a fire, driven by the wind and limited only by the amount of available fuel.

The Untamed Tongue Can Cause Great Destruction

So it is with the tongue. It sets people’s lives and reputations on fire. It manifests a world of unrighteousness–the very opposite of the righteous verdict given us in justification. The tongue makes great boasts about human greatness and our supposed independence from God. What we says stains our whole bodies, as well as staining others with falsehoods. The tongue is a very small organ, but one which can reveal like nothing else just how sinful we are. The unbridled tongue can destroy true religion. It can be so destructive that is can set one’s entire life on fire. No doubt, James is here alluding to Gehenna (Hell–the Valley of Hinnon), the place outside the city of Jerusalem where the cities’ trash was burned, and where the pagans had earlier sacrificed their children to Molech.[4]

James is reminding us that our speech can be far more destructive than a fire. Our speech can do great emotional damage. Our speech can inflict great emotional pain. In fact, our speech may do more damage and cause more pain and suffering than a physical injury can cause. In many cases, our bodies heal much faster than our souls. Our tongue boasts. It destroys. It stains. It reveals. It starts fires.

Having made clear how destructive the tongue can be, in verses 7-8, James readily acknowledges how difficult it is for us to control it–even as Christians who are “doers” of the word. “For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison.” Drawing upon the creation account, James reminds his audience that God gave to Adam dominion over all the creatures–Genesis 1:26 reads “then God said, `Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.’” Animals–except for the common house cat–can be tamed because humans are given dominion over them. But the tongue cannot be controlled. Bits control horses. Rudders control ships. Humans can tame animals. But no one can tame the tongue.

The reason why this is the case is because the tongue audibly reveals what is hidden in the human heart–and our hearts are filled with evil. Because our tongues spew out the sinful venom that is within us, James can call the tongue a “restless evil.” Why? Because what we say proves what we are. And what we say is “full of deadly poison.” What we say has the power to harm, every bit as much as poison has the power to make someone sick. No question that James is echoing the words of Psalm 140:3, cited by Paul in Romans 3:13. “They make their tongue sharp as a serpent's, and under their lips is the venom of asps.” While James’s reader has dominion over the creatures, they have no such dominion over their own tongues. Such is the depth and power of human sin, which remains even in the hearts of Christians.

The Tongue Blesses and Curses

As James goes on to point out in verses 9-10, the great paradox of human sin produces the circumstance in which “with it [the tongue] we bless our Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing.” In this we see the fact of indwelling sin. Apart from God bringing us forth by his word (causing us to be born again through the preaching of the gospel), we would have no interest in praising God. But those whom God has brought forth use their tongues to praise God who has rescued them from death and certain judgment. And yet, even though God has brought us forth, implanted his word with us, justified us by faith apart from works, and then justified our faith by our works, indwelling sin remains. Even as we praise God, we still curse those whom he made, those who are also created in the divine image. This is the spiritual schizophrenia of fallen human nature. On the one hand, we praise God. On the other, we curse our neighbor. James can lament about this condition, “My brothers, these things ought not to be so.”

When James speaks of men and women as bearing the likeness of God, it is vital to notice that James makes this reference in regard to fallen men and women. This means that even after our race fell into sin, all people are bearers of the divine image. This is the exact same thing we find in Genesis 9:6, where the reason why the taking of a life is such a serious offense against God is because men and women bear the divine image–even after the fall of Adam.

Not only does the divine image include dominion over the animals, it entails things like the communicable attributes of God (as creatures, we are like God in every way that a creature can be like God–and yet forever unlike God because we are creatures), it includes our reason, our moral nature, and our natural affections and emotions. The divine image defines what it means to be human and this separates us from the creatures.

This is why naturalistic evolution is such an offense to Christianity–it is a direct attack upon the idea that men and women bear the divine image, and reduces us to mere creatures (animals), when God has declared us to be created in his own likeness. It is rather remarkable to me that when humans rebel against God, and then declare their independence from their creator, they then reckon themselves as mere animals. All the while, the Bible, which they reject, instead speaks of every human being created but a little lower than angels (Psalm 8:5). Scripture reminds us that we are fearfully and wonderfully made (Psalm 139). It is truly remarkable that God assigns this dignity to all men and women, and this is why it is so wrong to curse our neighbor. No matter how we may perceive our neighbor, they still reflect the divine image. And if we curse them, we are cursing the work of God.

The Application – What Kind of Speech?

In verses 11-12, James now asks several more rhetorical questions, further pressing home his primary point. “Does a spring pour forth from the same opening both fresh and salt water? Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.” And yet, sadly, we are so double-minded, we praise God and still curse our neighbor. We cannot tame our tongues, yet we still must make every effort to do so. While our tongue boasts of great things, it reveals how little we have to truly boast about. This, of course, is the great paradox of sinful human nature. Doers of the word must realize that despite the seemingly impossible struggle to do so, we must tame our tongues, because our tongues can do so much damage to others.

Beloved, our words can do great damage. Our tongues set fires that do unspeakable harm to those we love most, or know the least. Although at times our cruel words are premeditated (and calculated to do maximum damage), other times our words of destruction flippantly cross our lips often before we even know what we are saying. In both cases, our speech not only reveals that we are sinners at the very core of our being, but our words can do more damage than we could ever imagine.

The only hope for any one of us is to be found in a gracious Savior, who not only has suffered and died for all of those times we have used our tongues to curse God and our neighbor, but a Savior who never once spoke in such a way as to boast about himself, or to demean another. The only person who ever lived who loved God and neighbor as he should is Jesus. The only person to tame his tongue is our Savior. While James expects us to struggle to bridle our tongues, he also speaks openly of the difficult struggle to do so. James understands the inevitability of the fact that at many points in our lives, our tongues will betray the depth of that sin that lives inside of us. James is not a perfectionist. He knows that our speech will give away who and what we are. But because the tongue is so lethal, James exhorts us to make every effort to tame it.

How do we do what seems so impossible? For one thing, James reminds us that those whom we curse are divine image-bearers. Keeping this in mind is one of the most important ways to restrain our tongues. If we stop and recall that the person we curse bears the image of God, we’ll be less likely to curse them. And then we need to keep before us the knowledge that our blessed Savior never once uttered a cruel word, or told a falsehood about his neighbor. This why we must constantly be reminded that Jesus suffered and died for all the times we’ve cursed our neighbors, and because his perfect speech is reckoned to us, we must continually ask ourselves, “how then can we go on cursing our neighbor without taming our tongues?” Yes, the tongue boasts of great things, and it starts horrible emotional fires. But in light of the mercies of Christ, we must use our tongues to praise God and bless our neighbor. We must make every effort not to curse or slander others. This is what it means to be a hearer of the word, and a doer of the word.

_________________________________

[1] R. V. G. Tasker, cited in Moo, The Letter of James, 147.

[2] Moo, The Letter of James, 147.

[3] Moo, The Letter of James, 149.

[4] Moo, The Letter of James, 159-160.

Article 5: The Effects of Such Serious Sins

By such monstrous sins, however, they greatly offend God, deserve the sentence of death, grieve the Holy Spirit, suspend the exercise of faith, severely wound the conscience, and sometimes lose the awareness of grace for a time—until, after they have returned to the way by genuine repentance, God’s fatherly face again shines upon them.

____________________________________

At the time of the writing of the Canons (1618-1619), the Dutch Arminians held that since believers could sever themselves from Christ through gross and serious sins and fall way–and since the Reformed held to the perseverance of the saints–the Reformed were guilty of creating a sense of indifference toward sin which allowed professing Christians to sin with impunity. Of course, it is easy to find cases of professing believers doing exactly that–who, while claiming to be Christians, still live like pagans. The Arminian accusation was that the Reformed understanding of perseverance creates just that sort of problem–it allows and tolerates indifference to sin in the life of professing believers. If believers remain convinced that they are of the elect, and cannot be cast into Hell, then they can sin with complete indifference.

Lest we forget, at the time of the Reformed-Arminian debates in the Netherlands, the Roman church had long held to a distinction between moral and venial sins. Often described as the seven deadly sins (including murder, adultery, and theft), once committed, mortal sins were understood to remove one from the sphere of God’s grace and could and often do lead to eternal damnation. But a venial (or lesser) sin merely requires repentance and possible confession to a priest–depending upon the sin. The Roman church saw itself (and still does) as the judge of which sins are which (as spelled out in its various catechisms) and assigned a remedy to the sinner to remove themselves from their corresponding predicament.

The Arminians rejected the Roman understanding of the church’s role as the dispenser of grace through the church’s sacraments and the presence of a sacrificing priesthood. The Arminians also rejected Roman forms of sacerdotalism–which is the view that the church’s priests have a mediatorial role to play by interceding between God and his people. The Arminians were thoroughly Protestant.

Yet, if you hold that true believers are not guaranteed to persevere to the end in faith, and those who currently do believe in Christ might at some point in the future commit serious sins, fall away, and be lost, then you will end up with something very much like Rome’s distinction between major sins which can actually sever our relationship with God, and lesser sins which do not cause us to lose our relationship with God, but will inhibit our sense of closeness to him. This explains the legalism in some contemporary Arminian circles (especially so-called holiness churches) in which humanly-devised “sin lists” (no smoking, drinking, gambling etc.) characterize church life because these are supposed criteria by which we spot indifference to the sorts of sins which might lead to the eventual loss of one’s salvation.

Article Five of the Canons acknowledge that although there are certain sins, the gravity of which offends God and which do deserve eternal punishment, the elect (those chosen by God, for whom Christ has died, and who are indwelt by the Holy Spirit) will, at some point, come to repentance and be restored to fellowship with God through the merits and intercession of Christ.

As the Canons made clear in Article Three, Jesus Christ will lose none of those given him by the Father. Recall too, that in the very first article under the First Head of Doctrine, the Canons pointed out the biblical teaching that all of Adam’s descendants are guilty for his sin (in Eden as our federal representative) as well as our own personal sins, thereby rendering the distinction between mortal and venial sins practically useless in understanding the Christian life. Sin is sin when it comes to guilt before God–we are all equally guilty and can do nothing to save ourselves. Yet, some sins do have greater consequences upon our lives and sense of our assurance before God.

I might not have killed someone with my hands, but I’ve done it my heart. You have too. We are all guilty of mortal sins in God’s sight and we all deserve his punishment. But the same guilt holds true for “venial sins”–not just the “big sins” we commit. But should the sin in my heart manifest itself with an act of my hands, of course, I will provoke God to greater anger and will face the consequences of my actions–perhaps jail, or other forms of punishment in the civil kingdom, both of which would be well-deserved. Even worse—my conscience will grant me no peace until I do repent.

But God’s elect will repent at some point—that is spelled out in Article Five. They will strive to clean-up the damage they have done to themselves and others (the fruit of true repentance), and ultimately they will be restored to fellowship with the merciful God. The elect will persevere to the end because Jesus Christ preserves them to the and. As for those professing Christians who are not of the elect, who cannot count on Christ’s saving merits, and who are not indwelt by the Holy Spirit, their so-called “venial sins” are more than sufficient to condemn them to eternal loss.

Lord willing, Season Five of the Blessed Hope Podcast will launch later this Spring.

I am hard at work preparing new episodes. In this brief introductory podcast episode, I hope to whet your whistle as I speak to the importance of this epistle, reveal some of the issues I will be addressing in the upcoming season, and give future listeners a homework assignment.

I am really looking forward to getting underway and I hope you are too.

B. B. Warfield preached a wonderful sermon in Miller Chapel at Princeton Theological Seminary on the role of the Holy Spirit aiding God’s people in prayer. There is no date given, but text was Romans 8:26-27, “Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.”

Warfield begins by setting the context for Paul’s words about the Spirit’s aid to Christian pilgrims

The eighth chapter of Romans is an outburst of humble triumph on the Apostle's part, on realizing that the conflict of the Christian life as depicted in the seventh chapter issues in victory, through the indwelling of the Holy Ghost. Evil may be entrenched in our members; but the power of God unto salvation has entered our hearts by the Holy Ghost and by the prevalent working of that Holy Spirit in us we are enabled to cry Abba, Father; and being made sons of God are constituted His heirs and co-heirs with Jesus Christ. Not as if, indeed, we are to be borne with but effort of our own into this glorious inheritance— "to be carried to the skies on flowery beds of ease." No! "Surely we must fight, if we would win." For, after all, the Christian life is a pilgrimage to be endured, a journey to be accomplished, a fight to be won. Least of all men was the Apostle Paul, whose life was in labours more abundant and in trials above measure, liable to forget this. It is out of the experiences of his own life as well as out of the nature of the thing that he adds, therefore, to his cry of triumph a warning of the nature of the life which, nevertheless, we must still live in the flesh. If "the Spirit Himself beareth witness with our Spirits that we are the Sons of God," and the glorious sequence follows, "and if children, then heirs, heirs of God and joint heirs with Christ," no less do we need to be reminded further of the condition underlying the victory—"if so be that we suffer with Him that we may also be glorified with Him." To share with Christ His glory implies sharing with Him His sufferings. "Must Jesus tread the path alone and all the world go free?" Union with Him implies taking part in all His life experiences, and we can ascend the throne with Him only by treading with Him the pathway by which He ascended the throne. It was from the cross that He rose to heaven.

Warfield describes the Christian life as a call to suffer and to take up Christ’s cross, making an appeal to the famed Pilgrim’s Progress

The rest of this marvellous chapter seems to be devoted to encouraging the saint in his struggles as he treads the thorny path with Christ. The first encouragement is drawn from the relative greatness of the sufferings here and the glory yonder; the second, from the assistance in the journey received from the Holy Ghost; and the third from the gracious oversight of God over the whole progress of the journey. This whole section of the chapter, therefore, appears as Paul's word of encouragement to the believer as he struggles on in his pilgrimage—in his "Pilgrim's Progress"— in view of the hardships and sufferings and trials attendant in this sinful world on the life in Christ. It is substantially, therefore, an Apostolic commentary on our Lord's words, "If any man would come after me, let him deny himself and take up his cross and follow me;" "he that doth not take up his cross and follow after me, is not worthy of me." These sufferings, says Paul, are inevitable; no cross, no crown. But he would strengthen us in enduring the cross by keeping our eye on the crown, by assuring us of the presence of the Holy Spirit as our ever-present helper, and by reminding us of the Divine direction of it all. Thus he would alleviate the trials of the journey.

He concludes . . .

Thus, then, the Spirit helps our weakness. By His hidden, inner influences He quickens us to the perception of our real need; He frames in us an infinite desire for this needed thing; He leads us to bring this desire in all its unutterable strength before God; who, seeing it within our hearts, cannot but grant it, as accordant with His will. Is not this a very present help in time of trouble? As prevalent a help as if we were miraculously rescued from any danger? And yet a help wrought through the means of God's own appointment, that is, our attitude of constant dependence on Him and our prayer to Him for His aid? And could Paul here have devised a better encouragement to the saints to go on in their holy course and fight the battle bravely to the end?

You can read the entire sermon here

Episode Synopsis:

Paul has written a long letter dealing with on-going controversies in Corinth–his fourth letter to this congregation. We know this letter as 2 Corinthians. Among other things, Paul’s first Corinthian letter dealt with factions, lawsuits, idolatry, gifts of the Spirit, proper worship, and the nature of our Lord’s bodily resurrection in anticipation of our own. After Paul made a difficult visit to Corinth and sent the so-called painful letter to the Corinthians, word came to him in Ephesus that existing troubles continued and new ones had erupted.

Paul will need to go back to Corinth to deal with these matters, so he began making his way through Macedonia (where he encountered a number of unspecified trials) and began composing 2 Corinthians on his way to Corinth. One pressing matter is that an individual did great harm to Paul’s reputation and to the church, and while the Corinthians dealt with him, substantial damage was done among church members. Another even more pressing matter was that false teachers and boastful braggarts were doing their best to undermine Paul’s apostolic authority in the church. Paul addresses these matters head-on and prescribes a series of actions the Corinthians need to take.

While in Macedonia, Paul learned that the Corinthians had not followed through on their promise to collect an offering for the suffering saints in Jerusalem who were living through the effects of a severe famine in Palestine. Paul hoped that this offering would do two things. One is to provide badly needed relief to those suffering in the region. A second is that a generous offering from Gentile churches to the Jewish church in Jerusalem would do much to end any hostilities between Christian Jews and Gentile converts. The Macedonian churches were poor, but they gave above and beyond what they could to contribute to these offerings. But Paul has learned that the Corinthians, who were wealthy, had been working on this for a year, but still, their offering was not ready. So Paul challenges the Corinthians to make good on their promise.

About the time Paul and his companions were getting ready to make their way south from Macedonia to Corinth, Paul got news from Titus that a group of false teachers–whom Paul describes as false teachers and false apostles, and agents of Satan himself–were teaching a false gospel, a false Jesus, and a false Holy Spirit. Paul responds with a fair bit of righteous anger by adding four additional chapters to his letter–chapters 10-13 of 2 Corinthians. Paul has had enough of the Corinthian apathy toward the Christian life and doctrine, especially among those who continue in sexual sin and idolatrous practices, and who have been won over by these men who are doing everything in the power to undermine Paul and who seek to replace him.

This prompted Paul’s “Fool’s Speech” (2 Corinthians 11:21b-12:14)–a masterpiece of apostolic rhetoric. In the closing verses of this letter–our text for this episode–Paul informs them he is coming to Corinth for the third time. He does so in a manner which has the tone of an exasperated mother telling her disobedient children, “wait till your father gets home.” Well, Paul is an exasperated father returning to a church he founded, and ready to settle things once and for all. He hopes for the best, but is fully prepared to deal with an apathetic church which has tolerated agents of Satan for far too long in their midst. The Corinthians have been warned. “Your apostle is coming home.” Time to put a stop to their bad behavior!

Show Notes:

An uneventful recording session—rare these days

Look for an episode soon detailing plans for Season Five, when, Lord willing, we take up the book of Romans

Recommended Links:

A Sermon by George Whitefield on 2 Corinthians 13:5

Sam Storms on examining and testing one’s self

Series Bibliography:

Frank Thielman, Paul, The Apostle of Grace. This is an outstanding biography of Paul. Expensive but well worth it. Reviewers claim it replaces Bruce’s volume, but they really are two different books. I would own both!

F. F. Bruce, Paul: The Apostle of the Heart Set Free. A bit dated but still remains a useful biographical study of Paul’s life and times

Douglas J. Moo, A Theology of Paul and His Letters (2021). A helpful big picture survey of Paul’s theology and epistles

Guy P. Waters, The Life and Theology of Paul (DVD series). A great introduction. There is also a print edition

Commentaries:

Mark Seifrid, The Second Letter to the Corinthians. This would be my first choice for an in-depth commentary

Colin Kruse, 2 Corinthians (Tyndale). This is the best choice for most readers

Paul Barnett, The Second Epistle to the Corinthians. This one is also very good

Riddleblog Resources: Pauline Studies and Resources

Music:

(Shutterstock): Beethoven’s Symphony No. 7 in A Major, Op 92m, second movement, Allegretto (A minor)

Originally built as the headquarters for the “Full Gospel Businessman’s Fellowship,” this garish facility became the Trinity Broadcast Headquarters in 1996. It was eventually sold in 2017, several years after TBN founders Paul and Jan Crouch both died. The building—in the opinion of many—was the ugliest in the county. It was located on the south side of the 405 fwy, across from Orange County’s famed South Coast Plaza shopping center. If you’ve driven by it, you’ve seen it. It can’t be missed. I’ll bet your first impression was that it was completely out of place in a largely residential neighborhood. Your second thought was the question, “there’s a Las Vegas casino in Orange County?” or “is the circus in town?”

The image below—the staircase leading down to the TV sound stage—is evidence that it doesn’t get tackier than this. Now, thirty years later, it is a pile of rubble. Whatever legacy the Crouches left behind it won’t be in Costa Mesa.

I have written previously about Orange County as the new burned over district and spelled out my take on TBN’s massive national influence on American religion (especially Pentecostalism) in the 1980s-early 2000s. Looking through the photos provided by the Orange County Register of the bulldozers demolishing it, I think of the waste. And I wonder (as I did when I wrote my series on OC as the Burned Over District), why do dirt poor Bible Belt folk (like the Crouches) end-up spending so much money on a garish facility like this when success finally comes? What makes such folk think an over-built and ostentatious building is the legacy they wish to leave behind?

One reason is that the Crouches prosperity gospel of “giving to get” was a huge factor in “moving on up” from a state of the art, if workman like TV headquarters in Tustin (nearby and also in Orange County), to purchase and remodel this monstrosity. One local critic described the campus and the building’s interior as looking like a New Orleans brothel. Another reason—one which plagues prosperity gospel types—is that if you don’t look mega-successful, people won’t believe your give-to-get formula actually works. You’ve got to make your followers believe you made it and they can too. By sending them your money, you are led to believe that you are sowing the seeds of your own future prosperity—caveat emptor surely applies here. Finally, there is the competition factor. As I describe in my essay above, Orange County was home to other huge national ministries. Robert Schuller’s Crystal Cathedral was near Disneyland and visible across much of the county, Calvary Chapel’s large but rather plain church was a mile or so from TBN’s headquarters across the freeway, and there was Rick Warren’s sprawling church campus in South Orange County, along with a host of others.

All of them are gone or now in free-for-all. Surely, there is a lesson to be learned here.

James Versus Paul – A Needless Controversy

It would be hard to find a passage of Scripture which is more controversial than James 2:14-26. The reason for the controversy is James’s assertion in verse 24 that “a person is justified by works and not by faith alone.” This seems to fly in the face of a number of passages in Paul’s letters where Paul appears to be saying the exact opposite thing. Take, for example, Galatians 2:16. “Yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” Those who believe that the justification of sinners is a process which is not complete until death (Rome), view James’s remarks here as a classic proof-text which supports this view. Rome and its allies claim that Justification is by faith plus works, or through the merit of the works faith produces. They claim that Paul’s comments about justification must be understood in the light of James 2.

But those who see justification as an instantaneous declaration made about the sinner because the merits of Christ’s life, death, and resurrection are imputed (or credited) to them through the means of faith, can appear to stumble over James’s declaration that works are somehow tied to justification, and that we are not justified by faith alone. But as we will see, James and Paul do not contradict each other. In fact, when James’s assertion is put in its proper context, there is nothing whatsoever in James 2 which conflicts with the doctrine of justification sola fide.

In this series, we have been making our way through the opening two chapters of the Epistle of James, and we now come to the second half of James chapter 2. I have mentioned throughout our series that this section of James is somewhat of a sore spot to confessional Protestants who champion Paul’s doctrine of justification. One reason for this is because when addressing justification, the Canons and Decrees of the Council of Trent (Canon X)–Rome’s official response to the Protestant Reformation–teach that justification is a day to day process, depending upon how effectively people submit themselves to God’s grace so that they increase their justification over time, and hopefully, attain final justification. James 2:24 is cited by The Council of Trent as a proof-text supporting Rome’s view that justification is a process connected to the merit of our good works.

Granted, at first glance, James seems to be saying something quite different than Paul. And those who oppose the Reformation doctrine of justification often seize upon comments made by James in this chapter to prove that we are not justified by faith alone, but that we are justified by faith plus continual inward transformation, and the performance of good works which merit (earn) a reward from God.

Why Does James Say Something Which Appears to Contradict Paul?

Let me be clear here. Yes, James is saying something quite different from what Paul is saying. But James is not contradicting Paul. The two men are addressing two completely different issues. We need to keep this critical point in mind as we proceed. Recall that in our first essay on James, I labored to establish the fact that James wrote this epistle sometime in the mid 40's of the first century-likely the earliest book of the New Testament. Understanding the context in which it was written and then keeping in mind the specific issue which James is addressing, is the key to understanding James’s teaching on justification. When these factors are in place, the supposed controversy between James and Paul, and the apparent contradiction between James 2:24 and passages like Galatians 2:16 and Romans 3:28, is easily resolved. In fact, there is no contradiction, since James is addressing a completely different matter than Paul.

The Verdict of the Jerusalem Council (Acts 15)

There are three key points we have established in our series so far. First, James writes this epistle several years before the controversy broke out in Asia Minor between Jewish and Gentile Christians over the role of the ceremonial law in the justification of sinners. As we saw in Acts 15 when the Jerusalem Council convened (about 49 CE), James, Peter, and Paul (along with all the elders of the church) were of one mind and voice in teaching that Gentiles are saved by God’s grace, through faith in Jesus Christ, just as Jews were saved.

This means that elsewhere in the New Testament (outside the Epistle of James), we have iron-clad evidence that the church was in full agreement regarding the doctrine of justification sola fide. Christ saves us by grace, through faith, from beginning to end. Jesus does not give us incremental grace through the sacraments of the Roman church so that we can improve ourselves and thereby earn a right-standing before God as Rome teaches. Given the fact that the apostles were in agreement about this critical doctrine in Acts 15, and since we affirm the inspiration of Scripture, we cannot interpret James in such a way as to contradict Paul, or vice-versa.

James’s Audience – Jewish Christians in Palestine

A second fact to consider is James’s purpose in writing this letter. James is writing to Jewish Christians in Palestine and Syria who were enduring difficult times and facing great persecution. Paul’s letter to the Book of Galatians was written in 48 CE, after the controversy over justification broke out in Asia Minor. James is writing to Jewish Christians with the intent of exhorting them to put their faith in Christ into practice. James is concerned that people in the churches to whom he was writing were professing to have faith in Christ but are not acting in a way consistent with their profession. They were mistreating the poor and favoring the rich (among other things). James exhorts his audience not to be mere hearers of the word, but to do the word (obey) once they’ve heard it. Therefore, it would only be natural for James to appeal to the account of Abraham, pointing out that he believed God but that his faith in the promise (and he was justified) was subsequently confirmed by the fact that he actually took Isaac up on the mountain to sacrifice him when God commanded him to. Abraham believed the promise, but confirmed his faith by works.

Gentiles Need Not Live as Jewish Proselytes in Order to Be Justified

Paul, on the other hand, is writing to address a controversy which James and the other apostles had already addressed at the Jerusalem Council, where James stood up and declared “my judgment is that we should not trouble those of the Gentiles who turn to God, but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood.” After the Jerusalem council issued their decision, “certain men” made their way into Galatia and were arguing that Gentiles needed to become practicing Jews (proselytes) when they came to faith in Christ. While contradicting James and the rest of the apostles, but claiming to have their blessing, these so-called “Judaizers” were insisting that Gentiles must keep the dietary laws, observe the feast days, and undergo circumcision in order to be justified. Yes, they must believe in Jesus (the Jewish Messiah), but they must live as Jews.

James has already declared that as a result of “turning to God,” Gentiles ought to avoid doing those things which offended their Jewish brethren. Paul’s anger toward the Judaizer’s heresy presupposes Paul’s agreement with James, Peter, and all the elders, that Gentiles are justified by grace through faith in Christ. Therefore, in his letter to the Galatians, Paul lets the Judaizers have it. He calls their teaching a false gospel, and anathematizes them because they are teaching something which the entire church had condemned. He demanded that they stop. In such a case, it is vital that Paul tell Gentiles in Galatia how they are justified before God–through the merits of Christ, received through faith alone apart from any works of law (circumcision, dietary laws, etc). With this teaching as spelled out in the Jerusalem Council, James is fully in agreement. To ignore this fact and pit James against Paul is to do great violence to the word of God.

Those to Whom James Is Writing Are Already Christians

A third thing to consider is that James has already told us in this same chapter (verse 1), that he is writing to people who “hold the faith of our Lord Jesus Christ, the Lord of glory.” James is writing to Christians–people who according to James 1:18, have already been brought forth by God through the word of truth (the gospel). These are people in whom the word has already been implanted (1:21), and people who receive that word humbly when it comes to them. These are people for whom the law is no longer a standard of judgment and condemnation but is now a law of liberty, which those who are truly Christians obey, because they trust in Christ who has fulfilled all of God’s commandments, and who died for all those times they transgressed the law of God. This is why James can demonstrate to us in verse 10 that the law renders all of us transgressors because we cannot keep it, and then turn right around and go on to speak of the law as a “law of liberty” because we have been shown mercy, and in turn, we must show that mercy to others. All of this is related to James’s primary purpose in writing–we must not only hear the word of God, we must put it into practice and be “doers” of that word.

This means that before James even takes up the subject of justification, we must understand that he is addressing an entirely different issue than Paul is addressing. Paul is refuting false teachers who were adding works of law to faith as a condition of justification. James is writing before that controversy even broke out. He is exhorting Jewish Christians to obey the word which has brought them forth, which has been implanted in them, and which they receive with humility. There can be no doubt from the preceding verses that James assumes that those in his audience are already Christians. This means that James is writing to people who profess faith in Christ, and who need to accompany that profession of faith with good works. James is speaking to those in the churches who have been showing favoritism to the rich, and discriminating against the poor, conduct inconsistent with their profession.

So, James is not addressing the same question Paul is–“how do Gentiles become Christians?” And “do they need to trust in Christ and then undergo circumcision in order to be justified?” Paul says good works have no place whatsoever when it comes to the ground of our justification. No, says Paul, the only basis upon which we can be justified are the merits of Christ (his sinless life, his sacrifice for sin on the cross, his bodily resurrection from the dead) received through faith. James, on the other hand, is dealing with the question as to how can we tell if someone truly has faith in Jesus. James’s readers must be aware that good works will accompany their profession of faith in Christ, if that profession is genuine. James is saying nothing more, but certainly, nothing less.

Justifying Faith and Its Fruit

But in no sense whatsoever does James contradict Paul (or vice-versa). In fact, as we see in Ephesians 2:8-10, Paul agrees with James. “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” Every point in Paul’s assertion we have already found in the Book of James. Faith in Christ precedes good works. But faith in Christ, if it be genuine, will produce good works. Good works are not the ground of our justification before God. Rather good works are the fruit of a faith which has already justified the one doing the good works. Get this one right and the New Testament will make perfect sense. Miss this one, and suddenly everything associated with the gospel becomes muddy—even self-contradictory.

With this important background in our minds, we now turn to our text, James 2:14-26. In this section of chapter 2, James makes a general appeal to his readers that when someone claims to have faith and there are no accompanying good works, their so-called “faith” can be called into question. James moves on to give an illustration in verses 15-16 drawn from the earlier discussion in chapter 2 about discriminating against the poor and favoring the rich. In verse 17 he offers up the conclusion that faith without works is dead. Then, in verses 18-19 James connects faith and works, as cause and effect–saving faith produces good works. James then appeals to the examples of Abraham and Rahab, sandwiched around his main premise in verse 24–“You see that a person is justified by works and not by faith alone.”

In this section, James makes his main point in three different ways. (1) Faith, if not accompanied by works is dead (v. 17). Faith without works is useless (v. 20). (2) Faith without works is not a living (or justifying) faith (v. 26).[1] (3) James’s primary point is simply this–genuine faith leads to the performance of good works. And for clarity, we should add a fourth. (4) Those works which flow out of faith do not contribute to our justification. To put it another way–a person who claims to be a Christian (and professes faith in the Lord of glory) will demonstrate that faith to be genuine through the performance of good works.

In verses 1-13 James addressed the matter of the sin involved in discriminating against the poor and showing favoritism to the rich. James moves on in verses 15-16 to offer an illustration loosely tied to these previous verses. This tells us that James’s discussion about faith, justification, and good works, is a response to those who hear, but don’t do, as well as a warning to those who claim to have faith in the Lord of glory, but who then discriminate against the poor or show favoritism to the rich. James is obviously concerned that there are people who had made a profession of faith in Christ, but who still behave like non-Christians. This is the issue he is addressing as we go through the following.

The Necessity and Role of Good Works

In verse 14, James writes “what good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?” Notice, James addresses his audience as “brothers.” This indicates that he assumes that his readers who have true faith are already justified! His question is clearly aimed at those who have made a profession of faith in Christ, but who continue to wear their soiled clothing (sin), who favor the rich and discriminate against the poor, who show no interest in taming their tongues, and who behave in a worldly manner (the latter two items being themes in the next chapter). James asks his first question directly– “What about those who claim to have faith, but have no works?”

Make no mistake about it, in asking this question, James is connecting genuine faith with good works in a cause and effect relationship. His question implies the following–if genuine faith in Christ is present, good works will also be present. This is because true faith in Christ also produces good works. In the second question, James presses home the obvious conclusion. Can the so-called “faith” of someone who has no good works, actually save them? The answer is “no.” Those whom God calls forth through the word have the word implanted in them. That word produces a living faith. A living faith trusts Christ and results in the good works James expects. But someone who claims to have faith, without any accompanying works, demonstrates that they don’t have true faith, and never have had true faith.

That James is dealing with those in the church who make a profession of faith but show no signs of actually following Jesus becomes clear. Says James, “if a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, `Go in peace, be warmed and filled,’ without giving them the things needed for the body, what good is that?” As we see throughout this epistle, James’s comments here reflect the teaching of Jesus–in this case Matthew 25:42-43, when Jesus says “for I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’” As James frames the matter, when a Christian sees someone in desperate need, and does nothing about that need, except to pronounce a flippant and trite greeting, James asks “what good is that?” This is but another way of asking if a person who ignores the suffering of his brethren has a genuine (justifying) faith in Christ.

Dead Faith

James’s response to someone who does this is given in verse 17. “So also faith by itself, if it does not have works, is dead.” The moral to the story is that someone who won’t help a brother or sister in a time of crisis is acting in such a way that we may question whether or not they’ve ever exercised saving faith in the first place. No doubt about it, a profession of faith, without any accompanying works, is not a credible profession. A true faith is not a “stand alone” faith. A true faith is accompanied by good works. In fact, a true faith (trust) in Christ produces good works. This is why James can be so emphatic about the fact that someone who claims to have faith, but lets his brother and sister go unclothed and hungry, may not have true faith.

To sharpen the point, in verse 18 James speaks of the objection raised by a hypothetical questioner who doesn’t see any necessary connection between the presence of faith in Christ and the presence of good works. “But someone will say, `You have faith and I have works.’ Show me your faith apart from your works, and I will show you my faith by my works.” James simply will not allow for the possibility that someone can have a truth faith without works, or (on the flip-side) that there can be someone who has genuine good works which don’t spring from faith. The two (faith and works) are inseparable and the relationship between them is crystal clear. A genuine faith is the cause of good works (the effect). And works done apart from faith are not good because they remain tainted by the doer’s sinfulness. The presence of good works is the sign that faith is genuine.

The “Faith” of Demons

In verse 19, James now mocks his hypothetical questioner (“someone will say . . .”) by comparing their faith to the faith of demons. “You believe that God is one; you do well. Even the demons believe—and shudder!” Since even a demon believes that there is one God–in the sense of assenting to the truth of the proposition that there is one God who will certainly punish them eternally on the last day (causing them to “shudder”)–what is the difference between what demons believe about God, and what a professing Christian believes, if that so-called faith never leads to the production of good works? Christians may give assent to the truth–they believe every article of the Creed to be true–but they never truly trust Christ, never allow what is in their heads to make its way into their hearts and then into their lives. Someone can believe the right things about God and yet not possess genuine faith. The standard which James applies throughout this epistle to tell “which is which,” (which is genuine faith, which is a mere profession of faith) is the presence of good works. As James sees it, if faith is genuine, good works will be present. To put into the context of James’s epistle, the faith which justifies will not discriminate against the poor, favor the rich, nor ignore the naked and hungry who profess the name of Christ.

The Example of Abraham?

Continuing to spar with the hypothetical questioner from verse 18, in verses 20-21 James goes on to point them in the direction of the Old Testament, specifically to Abraham, “the man of faith.” Says James, “Do you want to be shown, you foolish person, that faith apart from works is useless? Was not Abraham our father justified by works when he offered up his son Isaac on the altar?” The proof to the person foolish enough to claim that faith without works is still a genuine faith is the story of Abraham. Every Jew knew this story, so it is only natural that James would direct his reader to Abraham for the proof that trust in God’s promise manifests itself in action.

As is clear from Genesis 15:6, Abraham believed God’s promise, and Abraham was reckoned as righteous–i.e., he was declared to be right with God on the basis of the fact that God’s righteousness (as anticipated in the perfect obedience of Christ) was reckoned (credited, imputed, granted) to him through faith. “And [Abraham] believed the Lord, and he counted it to him as righteousness.”

But the story of Abraham doesn’t end in Genesis 15. In Genesis 22, God commands Abraham to sacrifice his son Isaac. This was not only foreshadowing of the sacrifice of Christ (when the Father offers up his beloved son on Calvary) it is also a test of Abraham’s faith. What if Abraham had said, “I believe the promise,” but then did not do what God commanded him to do with Isaac. Would Abraham’s faith be genuine? Would it be the kind of faith which justifies? No. It would not be genuine faith at all because at the end of the day Abraham would have shown that he really didn’t trust God. But since Abraham did believe God, when commanded, he did exactly what God told him to do. He took Isaac up the mountain.

But what does James mean when he speaks of Abraham being justified by works? Here’s where context is everything. James is writing to Jewish Christians exhorting them to be doers of the word and not mere hearers only. Now he introduces Abraham as his prime example. Abraham’s faith in God’s promise manifested itself in action, and as a result, Abraham visibly demonstrated the righteousness that he had by faith. In other words, Abraham was justified (declared righteous) before God when he believed the promise (Genesis 15:6). But Abraham’s faith was confirmed (shown to be genuine) when he offered Isaac. Paul uses the word “justify” in the context of determining how sinners are declared righteous before God. James speaks of justification as the proof (confirmation) that Abraham’s faith was genuine. Abraham was justified before God when he believed God’s promise. But Abraham’s works justified him in the sense of confirming that his faith in YHWH was genuine.

Genuine Faith Raises the Knife

Not only is this a plausible way to understand the story of Abraham–where we see that faith leads to action–but this is what James has been arguing all along throughout this epistle. If you want to know what it means to be a doer of the word and not a mere hearer only, look to Abraham. Abraham was justified before God through faith. And the genuine nature of his faith was itself justified (confirmed) when he offered up Isaac.[2] How was Abraham justified?–by faith alone. How can we tell that Abraham’s faith was genuine–by good works.

Therefore, James is able to conclude in verses 22-23, “you see that faith was active along with his works, and faith was completed by his works; and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God.” James now points out what has been implied in this imaginary dialogue all along. Faith and works should not be pit against each other. Rather there is a cause and effect relationship. Because Abraham’s faith in the promise was genuine, his faith was “working along with his works” (there’s a word play in the Greek sentence here). Because Abraham’s faith was active (living) it resulted in good works which completed his faith. Like Paul, James can cite Genesis 15:6 and appeal to Abraham. Paul can appeal to the fact that Abraham was justified by faith before he was circumcised (to clobber the Judaizers–i.e. Romans 4:11), while James can appeal to the fact that Abraham was justified by his works because he believed the promise in such a way that he acted in faith when God commanded him to sacrifice Isaac. Abraham’s faith in the promise was justified (confirmed) by what he did, his good works.

Therefore, when James states in 2:24 that “you see that a person is justified by works and not by faith alone,” we can now understand what James means. Paul is referring to how people become justified–apart from works. James is referring to how we know someone’s profession is genuine–the presence of good works demonstrate that faith is genuine. Once again, John Calvin absolutely nails it. “Paul contends that we are justified apart from the help of works, so James does not allow those who lack good works to be reckoned righteous.”[3] It is all a matter of perspective. How are people justified?–by faith alone. How do we tell if faith is genuine?–a person’s faith is justified by works.

Another Example – Rahab, A Gentile Prostitute

To further ram home the point, in verse 25, James takes up the story of Rahab. “And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?” Why Rahab, whose story is told in Joshua 2? Along with Abraham, Rahab was considered one of the most famous foreigners who identified themselves with Israel’s God.[4] When she hid Joshua’s spies from Jericho’s king, she did so because she had heard about all those things YHWH had done for Israel. Because she believed in YHWH, she hid the Israeli spies at the risk of her own life. No question about it, her faith in YHWH (through which she was justified before God) justified her before others, because she acted upon that faith. Even a Gentile prostitute who comes to faith in YHWH confirms the presence of faith through good works.

As James comes to the end of his argument in verse 26, his conclusion is almost anti-climatic. “For as the body apart from the spirit is dead, so also faith apart from works is dead.” Just as a corpse can do nothing when the spirit departs, so too someone who claims to have faith, but who does not have works, has dead faith (and is therefore not alive). But this is simply the negative way of re-stating the point James made back in 1:18. If God has brought us forth through the word, we have a living faith and we are justified before God apart from works. But if we have a living faith–given to us by God– we will also do good works, proving (justifying) that our faith is genuine.

A Justifying Faith Should Be Evident

As for application, it is all very simple. If we claim to have faith in the Lord of glory, then that faith will be proved genuine by our good works. If our faith is genuine, when the need arises we will care for the poor, clothe the naked, and feed the hungry. If our faith is genuine, we will strip off our sins, just as we take off our dirty clothes. If our faith is genuine, we will not discriminate against the poor, or show favoritism to the rich. If our faith is genuine, we will tame our tongues and not seek to be friends with the world. If our faith is genuine, we will not boast about tomorrow, and we’ll be patient in our suffering.

All of these matters are addressed by James in this epistle, and given as exhortations which Christians are to obey, because they already have faith in Christ. Because Jesus Christ has died for our sins (our infractions of the law) and because he has perfectly obeyed God’s commandments (fulfilling all righteousness), we are justified through our faith in Christ. But that faith in Christ is proved genuine when good works flow out of justifying faith. This is what James means when he says “faith apart from works is dead.” And nothing James says here contradicts anything said by Paul.

______________________________________

[1] Moo, The Epistle of James, 119.

[2] See the discussion in; Moo, The Epistle of James, 132-136.

[3] Calvin, Institutes, 3.27.2.

[4] Moo, The Epistle of James, 143.

Article 4: The Danger of True Believers’ Falling into Serious Sins

Although that power of God strengthening and preserving true believers in grace is more than a match for the flesh, yet those converted are not always so activated and motivated by God that in certain specific actions they cannot by their own fault depart from the leading of grace, be led astray by the desires of the flesh, and give in to them. For this reason they must constantly watch and pray that they may not be led into temptations. When they fail to do this, not only can they be carried away by the flesh, the world, and Satan into sins, even serious and outrageous ones, but also by God’s just permission they sometimes are so carried away—witness the sad cases, described in Scripture, of David, Peter, and other saints falling into sins.

______________________________________________

Yes, God preserves those whom he has chosen and called to faith in Jesus Christ unto eternal life as stated in Article 3. But this does not in any sense mean that the struggle with indwelling sin ceases because Christ preserves us unto final salvation. Indwelling sin (or the habit of sin) is a stark reality of the Christian life and remains a constant struggle until we die or Christ returns, whichever comes first. Such sin is ever-present and a Christian must be conscientious of this fact and strive to resist the three great enemies of God’s people identified here—the world, the flesh, and the devil.

First and foremost, Article 4 wisely directs those struggling with sin to rely upon the power of God which is given to God’s people through the preached word and the administration of the sacraments—the so-called means of grace. Vigilant prayer for the forgiveness of these sins is vital as John reminds us,

This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us. My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. (1 John 1:5-2:2)

Jesus knew the danger of indwelling sin (the flesh) his people will face as his disciples. He instructs us to pray “lead us not into temptation and deliver us from evil” (Matthew 6:13). He later exhorts his disciples to “watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matthew 26:41). James reminds us that, “each person is tempted when he is lured and enticed by his own desire” (1:14). Sin arises within, we are not tempted by God.

These three enemies are to be dealt with in different ways. The world—in the sense it is used here—is the non-Christian way of thinking and doing. Worldliness is often connected to seeking to avoid persecution and the embarrassment associated with being a follower of Jesus. Paul speaks of this in two places. In Romans 12:2, he writes, “do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” We must learn to think and act like Christians as a consequence of the word of God renewing our minds. Paul reminds Timothy of the fate of a certain Demas, who ceased following Paul (and Christ) because he “was in love with this present world” (2 Timothy 4:10).

The flesh (as we speak of it here) is that internal desire which arises within which desires to indulge in sinful acts and behavior even though we know it to be wrong. Paul warns us “for the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do” (Galatians 5:17). In Romans 7:14-25, he describes the frustration of knowing what is right, but doing the wrong anyway. In Romans 13:14, Paul tells believers to “put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.” Peter too, gives us the same counsel. “Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul” (2:11). Since we are weak, we are to flee from those things which tempt us to sin in this manner.

As for the devil, we resist him with the truth of the gospel. Paul tells us to “put on the whole armor of God, that you may be able to stand against the schemes of the devil,” and James exhorts us to “submit yourselves therefore to God. Resist the devil, and he will flee from you” (4:7).

We avoid worldliness by thinking and acting like Christians. We flee from those things which tempt us given the weakness of the flesh. And we resist the devil with the truth.

The Canons acknowledge that great saints can and do fall into sin, and while they remain fully guilty and absolutely responsible for their actions, God uses these sins to further his greater purposes—the mystery of providence. The so-called hall of faith in Hebrews 11 is filled with the names of those Old Testament saints who faced this same internal struggle with sin we do, and who at times gave in, and yet are listed there to remind us that despite such sins, God preserved them—they believed his saving promise—until the end. The great hope for such people is our Lord’s parable of the prodigal son (Luke 15:11-31). Prodigals (among the elect) will return.

God’s elect will persevere unto the end in faith, despite the struggle with sin. Paul makes this point clear in Ephesians 1:13-14: “In him [Christ] you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.

In light of yet another war raging in the Middle East–this time between the United States and Israel against Iran and its Revolutionary Islamic Government, appeal is made by dispensational prophecy pundits to the prophecy of Gog and Magog found in Ezekiel 38-39. Ezekiel supposedly predicted the war in Iran–as Greg Laurie claims in but one of a scad of recent YouTube pundits making the same claim.

In a time of fear and uncertainty brought about by war, it may be comforting to think that biblical prophecy is being fulfilled through these events—which can only mean that the rapture must be soon at hand. It is also a way to attract followers, get clicks, and sell books. People are worried and want answers. If pundits can claim this is the fulfillment of biblical prophecy, what can be more reassuring than that?

But this repeated use of Ezekiel 38-39 to explain the wars and rumors of wars in the Middle East has a number of serious interpretive weaknesses. What are these weaknesses? How has this prophecy been understood by dispensationalists in the past? And if the dispensational reading of the passage is not the correct one, how then should we understand the passage?

An Interesting History of Interpretation

Since the mysterious Gog and Magog are associated with a persecuting empire depicted in Ezekiel’s prophecy as being destroyed at the time of the end—the same holds true in the Book of Revelation (Rev. 20:8)—Gog and Magog have often been tied to the political powers which arise in conjunction with speculation about the future appearance of Antichrist.[1] Martin Luther once referred to the Ottoman Turks, then at the gates of Vienna, as Gog’s forces soon to come under the judgment of God.[2]

Dispensationalists of a previous generation equated the names that appear in this passage (Gog, Magog, Rosh, Meshech, Tubal, and Gomer, Ezek. 38:2–6 NASB) with nations of modern Europe in some sort of alliance with the Soviet Union (now the nations of the former Soviet Union). According to Hal Lindsey, Gog and Magog are supposedly tied to Russia (Rosh supposedly equals “Russia”) while Meshech is identified as “Moscow” and Gomer as “Germany,” all of whom will form an alliance with Ethiopia (Cush) and Libya (Put) and invade the modern nation of Israel, now back in the land, sometime toward the end of the seven-year tribulation.[3] But historian-archeologist Edwin Yamauchi thoroughly refuted the claim that Ezekiel is referring to the modern nation of Russia and the city of Moscow when the prophet uses these names.[4] His work was simply ignored by advocates of the “Russian Invasion” theory. “Hey Yamauchi, I’m trying to sell books here, don’t scare people off with the facts.”

This so-called “Russian invasion of Israel,” long a feature of dispensational prophetic speculation, now serves as an embarrassing reminder of the problems with tying current events to biblical prophecy. Geopolitical realities have long thwarted dispensational predictions. This lesson has not been learned by the current prophecy punditry. It is a good thing for them that their audiences have a short memory. How many times have such predictions been made, failed to come to pass, with the punditry shamelessly moving on to the next prediction based upon the same misreading of the same biblical passages as though they got nothing wrong the last time?

How Should We Understand Ezekiel’s Prophecy?

This section of Ezekiel’s prophecy is “proto-apocalyptic,” and therefore should be seen as a reference not to any specific modern alliance of nations who will invade Israel but as symbolic of those godless powers that arise at the time of the end who persecute the people of God but who are destroyed by Christ at his second coming (cf. Rev. 20:8).[5]

This can be seen in a brief look at some of the key elements of the prophecy. The first six verses of Ezekiel’s prophecy read as follows:

The word of the Lord came to me: “Son of man, set your face toward Gog, of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him and say, Thus says the Lord God: Behold, I am against you, O Gog, chief prince of Meshech and Tubal. And I will turn you about and put hooks into your jaws, and I will bring you out, and all your army, horses and horsemen, all of them clothed in full armor, a great host, all of them with buckler and shield, wielding swords. Persia, Cush, and Put are with them, all of them with shield and helmet; Gomer and all his hordes; Beth-togarmah from the uttermost parts of the north with all his hordes—many peoples are with you.

Gog is said to be a leader of a group of nations who disrupt the peace of God’s people, who are safely living back in the land after a prolonged time of exile. But the essence of the prophecy—which comes in the form of seven oracles[6]—is not that the people of God are judged by an invasion of these nations. Rather, it is God who judges the nations by summoning them to this place for judgment.

In Ezekiel 38:14-16, we read of an invasion of Israel from the north by those summoned to judgment by God at an unspecified future time.

“Therefore, son of man, prophesy, and say to Gog, Thus says the Lord God: On that day when my people Israel are dwelling securely, will you not know it? You will come from your place out of the uttermost parts of the north, you and many peoples with you, all of them riding on horses, a great host, a mighty army. You will come up against my people Israel, like a cloud covering the land. In the latter days I will bring you against my land, that the nations may know me, when through you, O Gog, I vindicate my holiness before their eyes.”

The fate of Gog and his cohorts is also clearly spelled out in verses 19–23

For in my jealousy and in my blazing wrath I declare, On that day there shall be a great earthquake in the land of Israel. The fish of the sea and the birds of the heavens and the beasts of the field and all creeping things that creep on the ground, and all the people who are on the face of the earth, shall quake at my presence. And the mountains shall be thrown down, and the cliffs shall fall, and every wall shall tumble to the ground. I will summon a sword against Gog on all my mountains, declares the Lord God. Every man’s sword will be against his brother. With pestilence and bloodshed I will enter into judgment with him, and I will rain upon him and his hordes and the many peoples who are with him torrential rains and hailstones, fire and sulfur. So I will show my greatness and my holiness and make myself known in the eyes of many nations. Then they will know that I am the Lord.

Previously, dispensationalists understood Ezekiel to be referring to an end-times invasion of Israel after the nation has resettled in the land after being reestablished as a nation in 1948. Thus Russia and allied Arab nations—enemies at the time—were understood to be key participants in the God and Magog attack. This invasion supposedly takes place after the rapture of the church, some time toward the latter half of the seven-year tribulation.[7] In light of recent events many of the punditry see this passage as a reference to current events in the Persian Gulf, having moved on from the failed Russian-Arab invasion hypothesis. Now Ezekiel is talking about Iran.

The New Testament Must Be Allowed to Interpret the Old

Regardless of the attempts to connect this prophecy to current events, there are a number of reasons why the dispensational view of this prophecy is untenable. For one thing, the Book of Revelation clearly assigns (and indeed reinterprets) this prophecy as being fulfilled in connection with our Lord’s second advent (Rev. 20:7–10). If, as dispensationalists teach, Gog and Magog are involved in an invasion of Israel during the seven-year tribulation, only to be destroyed by God, how can they appear again at the end of the millennium when the final judgment takes place? This violates the dispensationalist’s self-professed literal hermeneutic, for the Gog who supposedly falls on the mountains of Israel (Ezekiel 38–39) has been resurrected by the end of the millennium (Rev. 20:8). If we go by the basic principle that the New Testament interprets the Old Testament, then it becomes clear that Ezekiel is looking ahead to the future and the time of the end—Christ’s return, the general resurrection, the final judgment, along with the ushering in of a new heaven and earth.

But two things have happened in the meantime. First God’s people have come back from exile and are now dwelling in safety. Second, after a long period of time, Ezekiel sees some type of a divinely orchestrated invasion of the land where God’s people dwell, bringing an end to God’s enemies once and for all. This is clearly an apocalyptic vision of the messianic age, when Christ’s people dwell in safety and will be delivered from their final foe.[8]

Although the name “Gog” has some historical connection to Ezekiel’s prophecy, the name is more than likely used in a proverbial sense of an end-times foe—i.e., “another Hitler.”[9] When John sees this same scene from the perspective of the heavenly vision, Gog and Magog have become symbols of all the nations who come from the four corners of the earth to wage war upon the saints. Whereas Ezekiel spoke of the saints involved in terms of the nation of Israel and the city of Jerusalem, John now speaks of the “camp of God’s people, the city he loves” (Rev. 20:9). John has already reported the fulfillment of this prophecy in Revelation 16:14–16 and 19:17–21, only now we learn that Gog and Magog suffer the same fate as the beast and false prophet who has deceived them. “Fire came down from heaven and devoured them.”[10]

Therefore the prophecy of Gog and Magog in Ezekiel 38–39 does not deal with a “Russian” invasion of Israel, nor the current war with Iran. But at the very least, the vision does depict the fate of those who are allied with the beast in his futile effort to wage war upon the saints (see Rev. 16:12–16) at the time of the Lord’s return.

Note: Taken from my book, The Man of Sin, and edited and updated for publication here.

__________________________________

[1] McGinn, Antichrist, 91, 96, 99, 140, 157, 178, 182.

[2] Cited in Leslie C. Allen, Ezekiel 20–48, Word Biblical Commentary, vol. 29 (Dallas: Word,1990), 210–11.

[3] Lindsey, Late Great Planet Earth, 59–71. See the discussion of the role this interpretation of Ezekiel 38–39 has played in dispensational prophetic circles in Boyer, When Time Shall Be No More 152–180.

[4] Edwin M. Yamauchi, Foes from the Northern Frontier: Invading Hordes from the Russian Steppes (Grand Rapids: Baker, 1982), 19–27. Rosh does not refer to Russia; it is a title, “prince.” Meshech and Tubal are connected to the Hittites and were fierce warriors. Yamauchi describes the difficulties associated with identifying Gog with any specific ancient empire or person and notes that there never has been any consensus about who or what is involved. Most commentators associate Gog with Gyges, king of Lydia in the seventh century BCE. Compare Beale, Book of Revelation, 1025.

[5] Allen, Ezekiel 20–48, 210–11; Beale, Book of Revelation, 1022–26.

[6] Allen, Ezekiel 20–48, 202.

[7] Charles Feinberg, The Prophecy of Ezekiel (Chicago: Moody, 1978), 218.

[8] Allen, Ezekiel 20–48, 210.

[9] Beale, Book of Revelation, 1025.

[10] Beale, Book of Revelation, 1022–23; Vos,Pauline Eschatology, 110–111.

The answer to the question above should not come as a surprise. Not much. At least nothing about this war specifically.

Jesus did say one of the signs of the end which will characterize the entire inter-advental age is the presence of wars and rumors of wars. In Matthew 25:6, he tells his disciples “and you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet.” So, despite the rantings of the prophecy pundits, the New Testament did not predict this current war but Jesus does tell his disciples not to be alarmed because such things are signs that the end will come when he returns on the last day to raise the dead, judge the world, and make all things new.

For an in-depth discussion of the signs of the end, as spelled out by Jesus in the Olivet Discourse, I covered the matter in an episode of the Blessed Hope Podcast, recorded shortly before the Hamas attack upon Israel (Oct. 7 2023). I was able to discuss the signs of the end addressed in the New Testament without the temptation to tie them to current events.

You can find that discussion here: Episode Five: "The Signs of the End"

I also address Paul’s discussion of the future of Israel in Romans 9-11 here: What Does the Future Hold for Israel? A Look at Romans 9-11

Whatever mysteries unfold in God’s providential purposes, our redemption draws ever near—either when we enter the presence of the Lord at death, or when Jesus returns, whichever comes first.

As American citizens, of course, the civil kingdom matters. The uncertainty of war and its consequences are indeed a matter of concern. It is certainly a matter for prayer. But Jesus told us not to be alarmed because his kingdom will come, his will will be done on earth as it is in heaven, and he will bring all things into submission under his feet. Our hope is the Blessed Hope!

Maranatha!

“Kids Talk Church History is a one-of-a-kind podcast where kids investigate the history of the Church. Over two thousand years ago, Jesus said: “I will build my church, and the gates of hell will not prevail against it.” How has Jesus built and preserved His Church against all odds? Come with us on a trip through history to find the answer on Kids Talk Church History—a podcast in partnership with the Alliance of Confessing Evangelicals”

Here’s the link to the Podcast: Kids Ask Questions About B. B. Warfield

Episode Synopsis:

Paul’s “Fool’s Speech” is a masterpiece in ancient rhetoric. Under constant criticism from false teachers and apostles who thought of themselves wiser and superior to Paul, the apostle responds to their accusations by taking on the role of a fool. These men are braggarts who regard Paul as weak and ineffective. They see themselves as vastly superior to the apostle.

Rather than respond in kind, Paul offers a bit of bragging of his own. But instead of boasting about his own accomplishments (which are far greater than anything the false teachers claim)–he will play the fool and exalt in his weaknesses. This is how he has been portrayed by those seeking to undermine his role in the Corinthian church. Okay, so he will take on the role they’ve assigned to him. Paul will boast, but not in his strength. Instead, He will boast in his weakness. In doing so he will expose the false apostles for what they are–men who think the gospel is about power, success, and overcoming all the difficulties of life. And in playing the fool, Paul will also remind the Corinthians of their own foolishness in listening to such men with their false gospel, false Jesus, and false Holy Spirit.

In this remarkable speech Paul gives us a list of the incredible suffering which he has endured for the cause of Christ and the sake of the gospel. He has faced all sorts of physical danger–from near drowning, to being stoned and beaten nearly to the point of death. He’s been reviled by both Jews and Gentiles. He has taken great risks in his 10,000 miles of travel and suffered all sorts of physical deprivation and danger as a result. He’s borne the weight of worrying about the new churches–the fruit of his Gentile mission. He’s spent many a sleepless night. And all the while the false teachers seek a life of ease and luxury while exploiting the Corinthian’s foolishness in giving them free reign in the congregation. In playing the fool, Paul exposes the false teachers for who and what they are, as well as rebuke the Corinthians for being foolish enough to listen to them.

We also find several important biographical gems in Paul’s speech. The first is a catalogue of Paul’s trials and tribulations just mentioned. But we also find Paul’s account of his vision of the third heaven–that which he sees cannot be put into words. Paul is prevented from attempting to do so. What he saw he cannot reveal. But since such a vision carries with it the possibility of fostering pride, Paul was given an unidentified “thorn in the flesh” to remind him of his weakness, where his real power is to be found. Paul repeatedly asked for this thorn to be taken away, and each time, the Lord’s answer was “no,” my grace is sufficient for you. We learn much here about which otherwise we would not know. And we are reminded yet again that weakness is Paul’s secret weapon.

Show Notes:

This was a difficult episode to record. My allergies were bad (you can hear it in my voice) and I felt like I was recording on an aircraft carrier with constant takes-offs and landings. I was repeatedly interrupted by planes coming and going from the local municipal airport, as well as a more Eastern landing approach to LAX than usual. I felt like there was a sign on my roof, announcing “recording in session” so fly directly over. Or I could just blame it on the devil.

Recommended Links:

Paul Is Forced to Play the Fool

The Pastoral Implications of the Fool’s Speech

What Was Paul’s Thorn in the Flesh?

Series Bibliography:

Frank Thielman, Paul, The Apostle of Grace. This is an outstanding biography of Paul. Expensive but well worth it. Reviewers claim it replaces Bruce’s volume, but they really are two different books. I would own both!

F. F. Bruce, Paul: The Apostle of the Heart Set Free. A bit dated but still remains a useful biographical study of Paul’s life and times

Douglas J. Moo, A Theology of Paul and His Letters (2021). A helpful big picture survey of Paul’s theology and epistles

Guy P. Waters, The Life and Theology of Paul (DVD series). A great introduction. There is also a print edition

Commentaries:

Mark Seifrid, The Second Letter to the Corinthians. This would be my first choice for an in-depth commentary

Colin Kruse, 2 Corinthians (Tyndale). This is the best choice for most readers

Paul Barnett, The Second Epistle to the Corinthians. This one is also very good

Riddleblog Resources: Pauline Studies and Resources

Music:

(Shutterstock): Beethoven’s Symphony No. 7 in A Major, Op 92m, second movement, Allegretto (A minor)

First up is The Cathedral of Theology. J. V. Fesko, Matthew Barret, and Craig Carter are the series editors. I, for one, love to see dogmatics regain some of the ground lost to biblical theology—although both are vital. This is due out from IVP in September of this year.

_____________________________________

Here’s the publisher’s blurb:

Laying the Foundation for a Classical Christian Theology

Good theology requires a firm foundation. But how can we lay a good foundation in our theological work? Moreover, what is theology and how does one do theology?

As the first volume in the Pillars of Christian Dogmatics series, The Cathedral of Theology is a work of prolegomena to establish principles for theology. This book takes an exegetical, historical, philosophical, and doctrinal approach to explore:

• what theology is

• the necessary virtues for doing theology

• the relationship between God’s knowledge and human knowledge

• revelation, both natural and supernatural

• the relationship between faith and reason

• the relationship of metaphysics to theology

• principles of biblical interpretation

• how to organize theology

• the covenantal context for theology

• The use of imagination

• the boundaries of doctrinal truth and error

• the pursuit of beauty

Using the metaphor of a cathedral, Fesko argues for the supreme importance of attending to the basis of the building before advancing the further work of building out walls, windows, and ceilings. With such topics in hand, his book offers the blueprint, prepares the site, and lays the foundation for a beautiful and lasting theological edifice.

The Cathedral of Theology serves as an ideal theology textbook for students and also stands as a rich resource for scholars seeking to deepen their understanding of the foundational structures and enduring beauty of theological study.

Coming in April from the University of Notre Dame Press is D. G. Hart’s Protestants and Patriots, a look at Presbyterians during the religious wars in England and Scotland, as well as the American Revolution. This is an important topic about which there is much confusion. I’m really looking forward to this one.

________________________________________

From the Publisher

D. G. Hart chronicles the transatlantic history of Presbyterianism as a political movement from the sixteenth to the nineteenth centuries, tracing its evolution into a modern, liberal religion.

Historians have often described Presbyterianism as a political orientation that leads to rebellion and revolution. D. G. Hart interrogates this assumption, presenting instead a complex narrative of Presbyterian understanding of political authority and the role of the church in society.

Synthesizing Presbyterian developments in England, Scotland, Ireland, the United States, and Canada from 1560 to 1870, Hart compellingly explains first why Presbyterianism was politically disruptive in Britain for 150 years and then how these Protestants adjusted to liberal democracy.

The truly revolutionary side of Presbyterianism took place during the religious and parliamentary wars of Scotland and England during the 1630s and 1640s―almost 150 years before the American Revolution. After 1640, Presbyterians remained politically assertive, but switched from state churches and covenanted monarchs to civil and religious liberties and republican government. Even so, fallout from the age of revolution extended to Presbyterian involvement in the American Founding and the formation of the Dominion of Canada.

Ultimately, as a rigorous faith that refused political compromise, Presbyterianism unintentionally laid the groundwork for religious disestablishment and religious freedom. In so doing, Presbyterians became unlikely defenders of liberal democracy.

Christianity Is Fundamentally Different

Christianity is a revolutionary religion which utterly confounds those who do not have faith in Christ. Sinful human nature tells us that good people go to heaven and that bad people go to hell. But Christianity teaches that God justifies the wicked (Romans 4:5). Sinful human nature tells us that the standard by which we judge people is external: beauty, fame, accomplishments, power, and fortune. But Christianity teaches that God’s standard of judgment is the Ten Commandments.

In the first-century world in which the Epistle of James was written, society was dominated by social castes and wealthy land-owners. But James tells his audience that Christians must show no partiality, either to the rich, or to the poor. Furthermore, James points out how flawed human judgment can be when it comes to matters of sin and salvation. Sinful human nature tells us that people who have more good deeds than bad deeds somehow make it to heaven. But James tells us that God is not going to grade the final exam for eternal life on a curve–God’s passing mark is 100% perfect obedience. In fact, as James will point out, commit but a single sin, and God regards you as a law-breaker, guilty of breaking all of his commandments.

In this sense, Christianity is an utterly revolutionary religion because it completely levels the human playing field. All of us are sinners who deserve to be punished. This is why we have no business judging anyone else. God saves sinners based not upon their merits, but upon the merits of Christ. And once saved by the merits of Christ, all manner of good works spring forth. Non-Christians simply cannot understand this because this is so contrary to sinful human nature.

A Level Playing Field

Continuing our series on the Epistle of James, we now make our way into the first thirteen verses of James chapter 2. In this section of his epistle, James takes up a discussion of the evils of discrimination, in particular the way in which wealthy land-owners and merchants throughout Palestine and Syria were exploiting those in James’s audience who were suffering this persecution and hardship because of their loyalty to Christ. Many of those to whom this epistle is addressed–the twelve tribes of the diaspora (persecuted Jewish Christians)–had been cut off from all ties to family, work, and both the temple and the synagogue, because they became followers of Jesus. Evicted from the synagogue and rejected by their families, many joined newly formed house-churches, but were being looked down upon in these assemblies because of their poverty, an important pastoral matter James now addresses head-on.

In many ways, this section of James amounts to the author fleshing out several of the comments he made at the end of the first chapter. In verse 22, James exhorted his audience to “be doers of the word, and not hearers only, deceiving yourselves.” In verse 27, James spoke of the need to show compassion to the poor. “Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.” Therefore, the theme of this next section of James–a theme to which James will return in chapter five–is that discrimination against the poor is a violation of the law of God.

Based upon what James has said in chapter one about those who hear the word but do not do the word, it is not a stretch to conclude that those who use worldly standards to judge each other in self-righteousness are actually self-deceived. The standard of measurement which counts is not someone’s opinion, or their sinful prejudices. The standard of measurement that God uses is his law. And when we are measured against that standard, all of us quickly realize that we are sinners.

Hearers Not Doers

As chapter two opens, James exhorts his reader in general terms not to discriminate, before moving on in verses 2-4 to give a very specific example of how such discrimination is occurring within the churches of Palestine and Syria. In verses 5-6, James speaks of God’s attitude toward the poor, before reminding his readers that the rich–who many people in the church often try to impress–are actually the ones exploiting the poor and needy. Finally, James goes on to point out that this behavior violates the law of God which commands us to love our neighbor as we would love ourselves.

It is important to notice that this discussion sets the stage for our topic next time (Lord willing) of James’s comment in 2:24 that “you see that a person is justified by works and not by faith alone.” As I have been arguing throughout this series, James’s comments about the relationship between faith and works make perfect sense if James was written in the mid 40's of the first-century, before the controversy over justification between Jewish Christians and Gentile converts broke out in Asia Minor in 48 CE. Since I made my case for this early date for this epistle in our first piece, I would encourage you to read it, since this will explain my overall approach to James and the supposed controversy with Paul, as well as setting out the historical circumstances which James is addressing.

James sets forth the proposition that God is the author of every good and perfect gift. It is God who brings sinners forth to life through the preaching of the word. God implants that word within those whom he brings forth. Christians must humbly receive that word when it is preached to them. Therefore, James’s main point in verses 19-21 is simply this. Because God has made us alive, we must have a living and active faith, which seeks to obey God’s commandments and to put away all filthiness. People do this because they are Christians (and already justified). They don’t do these things with the hope that if they do enough of them, they will be justified.

The person whom James is rebuking in this epistle is someone who “hears the word” (i.e., who makes a profession of faith in Christ), but who then gives no demonstrable evidence that they do what the word commands, especially in the face of trials and persecution. James speaks of this “hearing” and “doing” in terms of a Christian’s need to strip off our sins, just as we strip off our dirty clothes at the end of the day. Those who hear the word but who do not do the word, are like people who gaze at themselves in a mirror, but then quickly forget what they look like. They are completely self-absorbed. But someone who gazes intently upon the law (through the lens of Christ’s fulfillment of the law) will persevere under trial. Why? They gain God’s wisdom and perspective on their trials. They are not left with their own mere reflection upon themselves, they are given God’s perspective on their struggles.

A Word to the Churches

As we move into James chapter 2, we turn to an exhortation which very likely speaks to the situation in the churches to which James is writing. That James is addressing an issue in the churches (and is not speaking of some hypothetical circumstance) is clear from verse one, where he speaks to his “brothers” and again in verse two when he speaks of “your assembly.” This problematic behavior is going on in church services held in private homes–James has either heard reports or has witnessed this behavior in person–and must be stopped. Even though James opens this discussion in rather general terms, he gets specific very quickly.

In verse 1, James writes, “My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory.” The exhortation is direct and straight-forward. Christians are not to show favoritism or discriminate against other Christians based solely upon their social-standing and outward appearance. According to James, those who engage in such practices are acting inconsistently with their profession of faith in Jesus Christ. While the point of the verse is to exhort his readers not to discriminate, there are two important doctrinal elements in this verse which are easy to overlook, and which set the stage for what follows later on in the chapter.

James’s Half-Brother Jesus Is the Lord of Glory

The first matter is that James speaks of Jesus Christ as both Lord (kurios), and as Lord of glory–a highly exalted title for his half-brother. Obviously, James’s perspective on Jesus’s identity has changed greatly since Jesus first appeared to him after the resurrection. While James may be applying a common Old Testament title for God directly to Jesus (“Lord of glory”), the word “glory” is never used in the New Testament as a title for either God or Jesus.

Perhaps it is better to think of James as referring to “glory” (the “Lord of Glory”) as a reference to Jesus’s Lordship over that heavenly sphere where God dwells, and where even now (as James writes) Jesus Christ dwells as the exalted Lord. This would fit with James’s comment in James 5:9, “behold, the Judge [Jesus] is standing at the door”–an obvious reference to Jesus in his exalted state (as judge). This interpretation would fit nicely with James’s primary concern that people in the churches to whom he is writing have been giving too much “glory” to those who are rich and powerful in the eyes of the world.[1] True glory belongs to Christ alone!

Faith in Christ Precedes the Doing of Good Works

The second point can be easily skipped over, but is vital in understanding James’s comment in the following verses that “a person is justified by works and not by faith alone.” Here, in verse 1, James speaks of “those who have faith in Jesus, the Lord of Glory.” Such people are not to show favoritism. Again, notice the logical relationship here between faith and action. Those who have faith (as a present condition) in the Lord of glory (Jesus–the object of faith) are not to show favoritism. This means that faith in Christ precedes not showing favoritism. Faith in Christ is therefore the basis for the prescribed action. Nowhere in this epistle does James even remotely imply that in order to become a Christian, or in order to be justified, that we must do good works. In that case, James would be saying that we do not discriminate against the poor or favor the rich, so as to become right with God.

In fact, that is Rome’s way of understanding James 2:24–that our works are somehow a part of (or the basis for) our justification, even when Rome argues that those works are energized by God’s grace. Now, assuming that James does not contradict himself in the span of just a few verses, in verse one of chapter two, James says that faith in Christ (trust) precedes not showing favoritism. What is implied is not that we are justified before God in doing this. Rather, the exhortation is framed so that if anyone claims to trust in the Lord of glory, they should not demonstrate favoritism to the rich or discriminate against the poor. According to James, faith in Jesus is the basis for doing the good work. This is how we must understand James here, and this is how we must understand James in verse 24. Otherwise, we make James contradict himself and we foolishly pit James against Paul.

Do Not Judge Others Based Upon Appearances

The more practical point at hand is that James’s exhortation is aimed at professing Christians who are judging people based upon their appearance–either their fine clothing, or their disheveled appearance and low social standing. This is especially heinous at a time when such people are suffering not because they somehow angered God who is now punishing them, but because they have come to believe that Jesus is the Lord of Glory and now they are being persecuted because of their profession of faith in Christ. God is no respecter of persons. He looks upon the heart and not the external appearances. This is why we must never show favoritism or discriminate based on external appearances. We cannot see within. In this, James is clearly echoing the law as stated is Leviticus 19:15. “You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.” Those who trust in the Lord of glory must leave these judgments to God. He will make them. These judgments are not ours to make.

Moving from the general principle to the specific circumstance, in verses 2-4, James describes something then going on in the churches of the diaspora. “For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and if you pay attention to the one who wears the fine clothing and say, `You sit here in a good place,’ while you say to the poor man, `You stand over there,’ or, `Sit down at my feet’ have you not then made distinctions among yourselves and become judges with evil thoughts?” From the context, it is clear that James is describing a meeting (“your assembly”–synagogue), of the church on the Lord’s Day worship (a regular church service).

Early on (remember, this epistle was written about 15 years after Jesus ascended into heaven), Christians often met in the synagogues. As the divide between Judaism and Christianity began to grow, Christians faced more and more persecution from the Jewish religious establishment. The stoning of Stephen turned tension into violence (cf. Acts 7). Converts from Judaism who were following Jesus now began to meet in homes, adopting many of the worship practices and governmental structures directly from the synagogue. Homes of well-established wealthy families had large courtyards and atriums, with room for a hundred or more people to assemble. James is still speaking of this early worship using language drawn directly from the synagogue–which I take to be important evidence for an early date for this epistle.

Good Seats Go to the Wealthy?

In any case, when these early churches assembled in someone’s home on the Lord’s Day for worship, visitors (strangers, or members from other Christian churches) and new converts would enter.[2] The reference to a “gold-ring” is an obvious reference to someone of high-standing in Roman society. “Fine clothes” is related to “shining” clothing, language which elsewhere in the New Testament is used of the clothing of angels and heavenly beings (cf. Acts 10:30; Revelation 15:6).[3] The point is that the person would be easily and immediately recognized as someone of high-standing and importance based solely upon their appearance. As for the person in shabby clothing, James uses a word similar to the word he used in 1:21 to describe the kind of filthiness that we are to stripping off. This is a person who is dirty, poor, disheveled, and no doubt, a bit ripe. The image which comes to our mind, is that of a homeless person–someone we’ve seen in our community asking for a handout.[4] It is immediately apparent that this person is struggling, has little, and can contribute nothing to the church.

Given sinful human nature, our first inclination is to offer the person of high-standing a good seat in a good location. A good location in an assembly like that would be one near the front (so that they could hear in a crowded room) or near an opening, such as a window for ventilation, or even in the shade, where it would not be so hot. Meanwhile the poor person is asked to stand in the back of the room (where it was difficult to hear and oppressively warm or cold), or else they were asked to sit at the feet of others, a very humiliating sign of their low-standing. In effect, making the person in shabby clothes stand at the back, or sit at other’s feet, is to demonstrate complete disdain for their low standing, while showing favoritism to the person of high standing. James asks those who do such a thing to carefully consider their actions. Have you not then made distinctions among yourselves and become judges with evil thoughts?

James’s point is simply that Christians (those who have faith in the Lord of glory) act like non-Christians when they make rash distinctions about people solely on the basis of mere appearance. The result is that they are actually discriminating against people in their own assembly–their fellow Christians. To divide brothers and sisters in Christ on the basis of their social status and appearance is to place oneself in the position of a judge, when such a right belongs to God alone. To do this is a manifestation of evil thoughts which Christians are supposed to be stripping off like dirty clothes. This is to act contrary to faith in the Lord of glory, who has died for all his people (rich or poor) and who has called his people from all stations in life to faith in Christ. To divide God’s people on the basis of mere appearance is sinful, and James’s readers must stop all such practices immediately.

Election Precedes Proper Conduct

But James follows this exhortation with a helpful word of explanation. The answer is found in the doctrine of election. In verses 5-7, James writes,

Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? Are they not the ones who blaspheme the honorable name by which you were called?

There is much here that we must unpack.

In verse 5, James tells us that human discrimination based upon mere appearance cannot be squared with the doctrine of election. God chooses those whom he will save, and then brings them forth through the word (this is very similar to Paul’s doctrine of “calling”). God chooses to save particular individuals based upon reasons known only to himself. The fact is that God chooses to save both rich and poor. As James reminds his reader, the irony in this is that it is God himself who chooses the poor, and then makes them rich in faith.

The paradox between God’s ways and sinful human judgments is intentional and obvious. It is God who chooses to save many from among the poor to be partakers of his kingdom and heirs to all of his glorious promises. If the poor trust Christ and love God, it is not because they are poor (James is not a liberation theologian!), but because they have been chosen by God to have faith in Christ. By choosing both rich and poor and then forming them into one body (a church) God is showing that he is actively undoing the effects of sin upon human society. In choosing both rich and poor, God is doing what no sinful human society can do–uniting different people from different races, cultures, and socio-economic backgrounds, into one body. Since God has chosen these poor among them to be rich in faith, and to enter his kingdom, how can their fellow Christians discriminate against them because they are poor? To do so is sin, plain and simple.

James Does Not Condemn Wealth

Despite those who read this passage through the lens of “Jesus the revolutionary,” James never condemns wealth, nor the wealthy, just because they are wealthy. But James reminds his audience that while it is a human desire to honor the rich–because the rich might somehow favor them–the reality is that the rich are the ones creating the difficulties those to whom James is writing were then experiencing. The wealthy have been able to use the system to their benefit. They are the ones exploiting the poor. Whether these are rich Christians, who use their wealth so as to escape the trials then being experienced by the poor, or whether this is a reference to unbelieving Jewish landowners and merchants (a different group of wealthy folk than those attending Christian assemblies) who have discriminated against the poor because of the poor’s allegiance to Christ, we cannot really tell. But James does say that the rich blaspheme the very same name of Jesus, through whom the elect poor have been called to faith. In this case, James says, the rich do this through their exploitation of the poor.

Love Your Neighbor – Do Not Discriminate Against the Poor

As we come to verses 8-13, James goes even further in explaining why this discrimination against the poor is so wrong–it is a violation of the law of God. This discussion, in turn, leads James into a general discussion about the law, and that sets the stage for his discussion of justification, in verses 14-26 (our subject, next time, Lord willing).

If the shabby treatment of the poor is wrong because God loves the poor who trust in Christ, now James reminds his reader that this behavior is a violation of God’s law. In verses 8-9, James writes “If you really fulfill the royal law according to the Scripture, `You shall love your neighbor as yourself,’ you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors.” Again when James cites from the law, the reference is to the Ten Commandments, but now as interpreted through the lens of the coming of Christ, who fulfilled those same commandments through his perfect obedience.

Therefore James contends that if you really kept the law (which you can’t, but Christ did) you would love your neighbor. Clearly, James speaks of this in terms of the familiar blessing/curse principle–if you love your neighbor (in this case by not discriminating against them), you are doing well. But if you discriminate, you are sinning. James speaks of the law as the “royal law,” which likely is James’s way of speaking of the Ten Commandments as fulfilled in Jesus’s obedience, and now reinterpreted and affirmed in Jesus’s ethical teaching throughout the gospels.[5] James’s point again is that Christians are to follow Jesus’s example in loving our neighbors. Christians obey this commandment to love their neighbor by not discriminating or showing favoritism. In obeying the law, they are not seeking to be justified. Rather they are already justified (they have faith in the Lord of glory), and because they are already justified, they must seek to follow the example and command of Jesus, and not favor the rich, nor discriminate against the poor. If they do this, they are doing well.

No doubt, verses 10-11 are very critical in understanding James’s view of the purpose of the law in the life of a Christian. James has just told us in verse 9 that if we show partiality, we sin. This means that the law exposes us to be transgressors (law-breakers). Now we learn that to sin even one time means that we are regarded by God as a “law-breaker.” Says James, “for whoever keeps the whole law but fails in one point has become accountable for all of it. For he who said, `Do not commit adultery,’ also said, `Do not murder.’ If you do not commit adultery but do murder, you have become a transgressor of the law.” The law is a unit. The commandments not only reflect the very character of God, but they stand or fall together. And anyone who breaks even one of the commandments (adultery, murder, discriminating) is as guilty as if they had broken all of them. As one old preacher put it, the law is like a ten-link chain when it comes to justification. Remove or break but a single link, and the entire chain is useless and can no longer justify us. In this case, sin but a single time, and you cannot be justified by the law. If you sin but a single time, you are regarded as a transgressor of the law. And you come under God’s curse.

The Triumph of Mercy

In light of the fact that everyone must (in that sense) be regarded as a transgressor, why then should we still strive to obey the law? James answers that question in verses 12-13. “So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.” The only way James can now speak of the same law which condemns us as a “law of liberty,” is if that same law has been fulfilled by Jesus Christ so that the penalty for law-breaking has been removed through Christ’s sacrificial death and perfect obedience. For those who have faith in the Lord of glory, the law has been transformed from a standard of condemnation (because of our failure to perfectly obey the law), into a law of liberty which reveals to us the will of God (because Jesus Christ has fulfilled that law). Instead of acting like law-breakers, we are to act as those who have been set free to obey the law. We are to do what we’ve heard.

Those who show favoritism, or discriminate, act without mercy. They will be shown no mercy. But to those who obey the law–again not to gain something from God, but because they already have faith in the Lord of glory–will be shown mercy, because mercy triumphs over judgment. Because Christ has fulfilled the law for us, and in our place, and because he has died for our every infraction of his law, mercy has already triumphed over judgment! This means we are free to obey! We are free to hear and then to do!

And so when James’s readers show mercy to the poor, and don’t favor the rich, they give demonstrable evidence of their trust in that one (the Lord of glory) who has fulfilled the law, thereby transforming it from a standard of condemnation into the royal law which Christians are now free to obey.[6] While we are transgressors of the law, we remain under God’s curse and judgment. But when we trust in Jesus–who has died for our sins, and who was raised for our justification–mercy triumphs over our sin because Jesus has already suffered our judgment. Once we trust in him, the law becomes our delight. And because we have faith in that same Lord of glory who was judged for us upon the cross, we are to “speak and so act as those who are to be judged under the law of liberty.”

_______________________________

[1] See the very helpful discussion of this in; Moo, The Epistle of James, 100-102.

[2] Davids, The Epistle of James, 108.

[3] Moo, The Epistle of James, 103.

[4] Moo, The Epistle of James, 103.

[5] Moo, The Epistle of James, 112.

[6] See Moo’s discussion of this: Moo, The Epistle of James, 116-118.

Article 3: God’s Preservation of the Converted

Because of these remnants of sin dwelling in them and also because of the temptations of the world and Satan, those who have been converted could not remain standing in this grace if left to their own resources. But God is faithful, mercifully strengthening them in the grace once conferred on them and powerfully preserving them in it to the end.

_______________________________________________

Here, the Canons summarize the teaching of Jesus and the apostles to the effect that those whom God calls to faith in Christ are preserved in that faith until they enter glory. If, as taught in the prior two articles, that indwelling sin remains in Christians after they come to faith in Christ, is it possible that Christians can commit a “mortal sin” and be severed from Christ as taught by Rome? Or, are the Arminians correct to assume that if people become Christians through an act of the will, can they cease to be Christians by choosing to renounce Christ and fall away (apostasy)?

The Reformed teach the perseverance of the saints (that the elect will not fall away from Christ) unto final salvation precisely for the reasons spelled out in Article Three. Jesus, who is at the right hand of the Father, is presently interceding for all his people (1 John 2:1). He is our advocate–praying for us, that our faith does not fail (cf. Luke 22:32), and that those sins we continue to commit after we come to faith in Christ will not severe us from the Father. Jesus himself was clear to his disciples in John 6:37-40 that none of those who are his will be lost on the day of judgment.

All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.

The reason why believers can have confidence that they will persevere to the end and be saved is because Christ’s intercession for us cannot fail. Yes, as discussed in article four, through carelessness believers can and do fall into serious sin, but Christ preserves his people (the elect) preventing them from perishing in those sins. And yes, there are serious consequences when this occurs. But the elect are indeed kept in faith by the very Savior who died to redeem them.

Paul speaks of the “golden chain” of salvation in Romans 8:28-30– a passage to which we have made frequent reference under the previous heads of doctrine.

And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

This chain cannot be broken. Those called to faith in Jesus through the gospel believe in Christ because they are predestined to be conformed to the image of the Son–final glorification. This is echoed in Ephesians 1:13-14, when Paul writes, “In him [Christ] you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” Those who come to faith are sealed by the Holy Spirit, and will acquire the possession of all that God promises to his people. The presence of the indwelling Spirit is the guarantee that we will persevere.

Therefore, the so-called “perseverance of the saints” must be seen in light of the ongoing priestly, kingly, and prophetic work of Jesus, who makes intercession for all of those who were given to him by the Father, and for whom he has died. Can anyone for whom Jesus intercedes fall away and be lost? Do Jesus’s prayers to the Father on our behalf go unanswered? No, of course not. The reason believers persevere until the end of their lives in faith is because Jesus ensures that they do.

Who Said That?

“The inherent vice of capitalism is the unequal sharing of blessings. The inherent virtue of Socialism is the equal sharing of miseries.”

Please do not look up the answer—the whole point is to guess! Leave your guesses in the comments using the link below

But if you can’t restrain yourself please don’t post the source and ruin it for everyone else.

Answer to follow.

The Answer: Winston Church —House of Commons, October 22, 1945.